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ERRATA. 


On page 51, 9th line from top should read 
“Third African Baptist Church” instead of 
“First African Baptist Church.” 


On page 62, 18th line from top should read 


1833” instead of ‘‘1832.” 

‘On page 106, 18th and 14th lines from top 
should read “First Bryan Baptist Church” instead 
of “First Baptist Church.” 

On page 107, 23rd line from top should read 
“Love” instead of “love.” 

PUBLISHERS. 





THE 
FIRST AFRICAN BAPTIST CHURCH 
OF NORTH AMERICA 





BY 
REV. EDGAR GARFIELD THOMAS, A. B., B. D. 
SAVANNAH, GEORGIA 





Copyright, 1925 
By 
E. G. Thomas, Author. 


DEDICATION. 





TO MY DEVOTED WIFE WHO HAS BEEN 
MY BOSOM COMPANION IN TRIALS AND TRIUMPHS; 


TO MY THREE AFFECTIONATE CHILDREN 
WHOSE FEET WE STRIVE TO TRAIN 


TO PATHS OF USEFULNESS AND PURITY ; 
TO THE FAITHFUL OFFICERS AND LOYAL MEMBERS 
OF THE FIRST AFRICAN BAPTIST CHURCH WHOSE CoO- 
OPERATIVE EFFORTS ASSIST AND INSPIRE ME, 


AND WHOSE CONSTANT AND FERVENT PRAYERS 
INVOKE SUSTAINING GRACE UPON BOTH 
MY LIFE AND LABORS, 
THIS VOLUME IS AFFECTIONATELY DEDICATED. 
THE AUTHOR. 


_ PREFACE. 


“And ye shall know the truth, and the truth 
shall make you free.” (Jno. 8:32.) 

The greatest agency conducing order and ad- 
justment in the physical, intellectual or moral 
world is light. Truth is eternal, invincible and 
liberating. Truth is appealing and overpowering 
when clearly revealed. But truth is often ob- 
scured, either by ignorance or controversy. Yet 
when bright light is focussed upon the naked 
truth, reason grasps it and man accepts it. 

For almost half a century, the unique position 
of the First African Baptist Church of North 
America has been contested in her home city. 
The claims of her rival were exploded and the 
merits of the controversy were decided by the 
State Missionary Baptist Convention of Georgia 
in 1888. This decision was based upon the find- 
ings of a committee of seven of the most eminent, 
scholarly and unimpeachable clergymen that any 
one generation of Georgians has ever produced. 
These facts were fittingly set forth by the illus- 
trious Dr. Emanuel K. Love in his “History of 
the First African Baptist Church,” in 1888, The 


PREFACE. 


question was substantially settled for that gen- 
eration. But that edition is exhausted, our rivals 
have become more aggressive, and their propa- 
ganda is bearing fruit. Also considerable addi- 
tional historical data concerning the origin of 
the church and its earlier days have come to 
light that places its beginning more than a decade 
earlier than formerly announced. Besides much 
additional history has been made during these 
latter years that is here presented for the first 
time. 

These and other considerations have impelled 
the author into a labyrinth of extensive research 
that is so fruitful as to convince him that the ma- 
terial is adequate and the time is ripe for an up- 
to-date history of our great church. 

It is our sincere conviction, that, when the il- 
luminating facts of this little volume are read 
and analyzed by an unbiased public, and the dates 
established are duly set forth, the backbone of 
this cruel controversy will have been broken and 
Mother Zion shall enjoy her God-given birth- 
right in the peace and composure that her posi- 
tion in history and her battles for humanity 
have so richly merited. For this happy realiza- 
tion we fervently pray. 

THE AUTHOR. 


CONTENTS. 








Page 

Dedicatione2—_.. _ carl Sot bhatt ue he 3 

Preface 2 2 SJE Mb PREVA A CRS i ES 

CHAPTER I. 

The Beginnings of Baptist History in Georgia; 
George Leile: His Birth, Conversion and Early 
Ministry; Origin of the First African Baptist 
Church_ ait Unite 2 OAT ENOERE A ae OPEL Pa Tis 9 








CHAPTER II. 


Our First Pastor, Rev. George Leile: His Strug- 
gles for Freedom and the Master; His De- 
parture to Jamaica; Establishes the First Afri- 
can > Church’ There: 2) Gita 40 Pio WR 88 Fos 8 24 


CHAPTER Iii. 


Through Fiery Trials; Andrew Bryan Ordained; 
The Little Flock Permanently Established; 
Membership Flourishes; Second African and 
Ogeechee Churches Organized; In the Geor- 
gia and Savannah Associations; Death of 
ReverAndrew- Brvaneer bse r see Feet iF 


CHAPTER IV. 


Rev. Andrew Cox Marshall; Period of Great 
Prosperity and Growth; In the Sunbury Asso- 
ciation; Organization of the First Negro Sun- 
day School in North America; The Dissen- 








CONTENTS. 


tion; Purchase and Occupancy of the Franklin 
Square Property; Organization of the Third 


Pe rICHie Ga DLUSUL UU Cie so ee eae ee 


CHAPTER V. 
The Seven Claims of the First Bryan Church 


Discussed. Our Right’ vindicated —_ 22 --e ss 


CHAPTER VI. 


Rev. A. C. Marshall; The Church Back in the 
Sunbury Association; The Closing Years and 


Final Death of Rev. Marshall _____~-________ 





CHAPTER VII. 


Rev. William J. Campbell; His Wonderful Ad- 
ministration; The Dissention; His Sad Death 


CHAPTER VIII. 
Rev. George Gibbons; His Uneventful but Effec- 


FIVE BE ASTOTALC Reena et ey Reet ge 


CHAPTER IX. 


Rev. Emanuel King Love, D. D.; His Celebrated 
Adminjstration; Other Labors 


CHAPTER X. 


The: Gentennial. Anniversary 22. 2 


CHAPTER XI. 


The Controversy With the First Bryan Baptist 
Church Investigated and Decided; The ‘“‘Morn- 
ing News” Clipping by the Missionary Baptist 
State Convention of Georgia 


CHAPTER XII. 


Rev. James Wesley Carr, D. D.; Pastorium 
Bought; Church Seats Installed 


CONTENTS. 


CHAPTER XIII. 
Rev. Willis L. Jones, D. D.; Mortgage-Burning 


Realy ese oe oh ie spe eae Sayre 





Rev. Thomas Jefferson Goodall, D. D.; Church 


Renovated: New National Prominence _____ 


CHAPTER XV. 


Rev. Edgar Garfield Thomas, A. B., B. D.; 
Troubles Allayed; Bell Tower Reconstructed; 
Church History Recast: Preparations To Cel- 
ebrate the Sesqui-centennial Anniversary 


Planned oe ee ee Sen cP Snes oer oe ane eee Pe 


CHAPTER XVI. 


Boards. and” Auxiliary Societies...) 2 ee 


CHAPTER I. 


“No better heritage can a father bequeath to 
his children than a good name; nor is there in a 
family any richer heirloom than the memory of a 
noble ancestry.”—J. Hamilton. 

God is mysterious, and His providences un- 
fathomable. In the ordinary affairs of men and 
nations, we daily scan His handiwork and think 
His great thoughts after Him, feeling that we 
easily follow their logical sequences and accurate- 
ly interpret the reasons for various succeeding 
events. But now and then, as from out of the 
depths, He chooses an Abraham, or calls a Moses, 
or prompts a Columbus, or inspires an Edison or 
a Marconi, or a Carver; and inaugurates new or- 
ders, displays new worlds, and reveals new forces 
that startle our reason and frustrate our logic. 
And for the whence or the wherefore of either 
the man or his works, we have no answer but 
God. 

The First African Baptist Church is verily a 
child of divine providence. A simple narrative of 
its origin, preservation, and progress, devoid of 

Sig.—2. (9) 


10 THE FIRST AFRICAN BAPTIST CHURCH 


any rhetoric to embellish it or fabrication to bol- 
ster it, is a story more marvelous than fiction and 
more gripping than romance. 

In 1750, on a plantation of a Mr. Leile, in the 
State of Virginia, a little Negro babe was born 
and called George. His parents being slaves, a 
hopeless prospect lay out before him. In the 
natural order of things, he should have lived, 
worked, and died without our knowledge that 
such an individual ever existed. But in early 
manhood speculators brought him to Georgia and 
sold him to a Mr. Henry Sharpe, of Kiokee, in 
Burke County, who happened to be a deacon of 
the Baptist church in that place. Early in .1773, 
George Leile, as he continued to call himself, 
heard a sermon that convicted him of sin. After 
six months of. deep meditation and prayer, 
George was happily converted and began at once 
to preach the gospel. Kiokee being a white 
church, George hesitated to unite with it. But 
having remarkable success in his ministry to the 
slaves, Deacon Sharpe had him connect himself 
with the church, which he did in the same year 
and was baptized by Pastor Matthew Moore. The 
church then granted him license and Deacon 
Sharpe gave him liberty to go from plantation to 
plantation up and down the Savannah River, 
which he traversed by bateau, and carried the gos- 
pel to the slaves. Everywhere George went, he 
was accepted as a wonder and was heard by both 


OF NORTH AMERICA. 11 


races with fruitful results. He was ordained 

May 20, 1775, and enjoyed absolute freedom. 
During this time he was making frequent visits 

to Savannah, preaching in Yamacraw and Bramp- 


ton plantation. Contemporaneous with George 
Leile, there were two other Negro preachers, 
David George and Jesse Peters, of Dalphinton, S. 
C., and two whites, the aged Thomas Burton and 
the powerful Abraham Marshall, travelling from 
place to place preaching the Baptist doctrine and 
baptizing believers. Many white owners encour- 
aged this work, seeing the good effects of Chris- 
tianity upon the slaves. , 

Pretty shortly Mr. Sharpe died; and in the ad- 
justment of his estate, his heirs attempted to 
reinslave George. The Revolutionary War being 
in progress at the time, the British in this section 
were giving freedom and protection to all Ne- 
groes who would join them. Thousands of Ne- 
groes were running away to them from various 
quarters. The British having complete control of 
_ the port of Savannah with headquarters at Tybee, 
George Leile “refugeed” to them, and from the 
fall of 1778 to 1782, he remained at Tybee and 
continued his ministrations to the saints here, 
preaching and baptizing. He had at the same 
time as his associates both Jesse Peters and David 
George, and baptized his own wife while here. 


12 THE FIRST AFRICAN BAPTIST CHURCH 


The conclusion of some historians, that the or- 
dination of Andrew Bryan, January 20, 1788, and 
his installation into its pastorate on that date 
marked the constitution of the church, is mani- 
festly erroneous. The estimate that the mem- 
bership of the church at that time was only sixty- 
seven souls is also without foundation. For that 
estimate simply includes four persons—Andrew 
Bryan, his wife, Hannah; Kate Hogue and Hagar 
Simpson—that Leile was said to have baptized 
while here and eighteen baptized by Thomas Bur- 
ton, in 1785, together with the forty-five that 
Rev. Marshall baptized the day he ordained ,An- 
drew Bryan. ‘No allowance is made for others 
that Leile baptized while here and evidently left 
behind, nor for others likely baptized by other 
visiting ministers who happened not to have the 
good fortune of getting into the record,’ for, in 
addition to the four mentioned above, as will be 
seen elsewhere in this volume, he did baptize his 
wife and Samson Bryan, and he tells us in his 
epistles herein recorded that “Sister Hannah Wil- 
liams” and “ablack preacher named David. 
George’ were members of the church in Savan- 
nah. 


No one would dare say that all the records of 
the early beginnings of the First African Baptist 
Church are recorded and available, nor that much 
valuable history is not lost. For the history of 


OF NORTH AMERICA. 13 


many cultured white churches of that day is now 
very incomplete. These humble Negroes were 
making notable history without even suspecting 
it. And even had they appreciated their position 
in the civilized world, who was there to record 
and preserve their notable deeds? 

We simply have some of the high points in 
their history. But thank God we do have those 
significant points: and we shall never cease to 
thank and praise Him for the beneficent provi- 
dence that preserved them to us. Through them, 
we are blessed with the story of a movement 
which, considering its mysterious background and 
the peculiar circumstances in which it developed 
reveals a miracle so astounding as to excite our 
continued admiration and amazement. “What 
wonders hath God wrought!” 

For the threads of the early history of this, the 
Mother Church of all the Negro Baptists of 
North America, let us examine carefully the fol- 
lowing quotations culled from various sources: 

“Baptist activities are first noted in Savannah 
in 1757, when one of Rev. Whitfield’s assistants 
at the Bethesda Orphan House, named Nicholas 
Bedgegood, embraced the faith of the Baptists 
and was baptized by one Oliver Hart, of Charles- 
ton, soon after. He in turn baptized Mr. Benja- 
min Stirk and wife, Thomas Dixon, and one Du- 
pree—all white persons. These, with a few other 
Baptists (immigrants from the other country, no 


14. THE FIRST AFRICAN BAPTIST CHURCH 


doubt), had the Lord’s Supper administered to 
them at the Orphan House, nine miles south of 
the city, by Mr. Bedgegood. But this little so- 
ciety, it seems, soon scattered and no permanent 
organization of Baptists came of them, much to 
the relief of Mr. Whitfield, it is said, who was 
much opposed to this Baptist interest growing up 
in the midst of his work.’”—(First Bryan Hist., p. 
17; History of Georgia Baptists, p. 11.) There 
‘was also the Enhaw Baptist Church in the Beau- 
fort district, thirty miles from Savannah. 

Next, the curtain lifts, when, in 1778, George 
Leile was converted at Kiokee and began to 
preach. “It is probable that George Leile did not 
wait to be received into the fellowship of the 
church before going from plantation to planta- 
tion to tell his fellow slaves of the blessings of 
salvation which he had received.’—(W. H. 
Brooks, Jour. Neg. His., April, 1922, p. 177.) In 
1773, he united with Matthew Moore’s church, 
and he was developing so much power that Dea- 
con Henry Sharpe, his master, liberated him that 
he might preach the gospel. “Soon discovering 
that he was endowed with ministerial gifts, the 
church approbated the exercising of them, and 
he began to preach upon the neighboring planta- 
tions along the Savannah River with much suc- 
cess, and sometimes he preached in the evenings 
of the Lord’s Day to the church (white) to which 
he belonged. For about three years he occasion- 


OF NORTH AMERICA. 15 


ally came down the river as far as Brampton, a 
plantation belonging to Jonathan Bryan, Esq., 
and preached to his slaves. He being a liberal 
master, encouraged these visits. He frequently 
extended these visits to the city of Savannah, and 
in Yamacraw, in the western suburbs.”’—(First 
Bryan Hist., p. 15.) He was ordained May 20th, 
1775. The Georgia Baptist, Feb. 14, 1918, says 
of Leile: “In 1774, he began to preach along 
the Savannah River on various plantations as far 
as Brampton, and, sometimes preached in Yama- 
craw.” | ; 

How soon the work here was really organized, 
we are unable definitely to say; but the following 
proves that the church actually existed here from 
1779 to 1782. “If the Negroes of Savannah had 
been without a Baptist church from 1779 to 1782, 
it would be strange indeed, for David George 
led a company of fifty or more fugitive slaves 
from Dalphinton, 8. C., into that city at the close 
of the year, 1778, and this company, it is reasona- 
ble to infer, included a considerable part, if not 
nearly all, of the members of the Silver Bluff 
Church. Devout Christians, who had enjoyed 
such privileges as slaves, and that for years, in 
South Carolina, would scarcely be satisfied with- 
out them in Georgia as free men, when they had 
with them three preachers of the Gospel, David 
George, George Leile, and Jesse Peters, men of 
their own race and denomination, men from the 


16 THE FIRST AFRICAN BAPTIST CHURCH 


vicinity of Augusta, who had figured in the plant- 
ing and growth of the Silver Bluff Church. 

“We are glad that we have historical data 
which establishes the fact that there was a Ne- 
gro Baptist church in Savannah from 1779 to 
1782, and that the Negro Baptist ministry 
which had made itself felt at Silver Bluff for 
centuries to come, was now embraced in the 
church at Savannah.”’—(Jour. Neg. His., pp. 190, 
191.) 

In a letter from George Leile, written from Ja- 
maica, in 1791, to Dr. Rippon in London (First 
A. B. History, p. 35), we have this statement: “T 
cannot tell what is my age, as I have no account 
of the time of my birth; but I suppose I am about 
40 years of age. I have a wife and four children. 
My wife was baptized by me in Savannah, and I 
have every satisfaction in life from her. She is 
much the same age as myself.” Hence he bap- 
tized his wife while pastoring in Savannah prior 
to his final departure in 1782. 

Then in the “‘History of the Negro Church,” by 
Carter G. Woodson, p. 48, is this added light: 
“Nine months after the departure of George Leile, 
Bryan began to preach to congregations of black 
and white people at Savannah. He was therefore 
permitted to erect on the land of Mr. Edward 
Davis at Yamacraw, a rough wooden building of 
which this group was soon artfully dispossessed. 
As his ministrations were opposed by others who 


OF NORTH AMERICA. 17 


did not like this simple faith, unusual persecution 
soon followed. Bryan’s adherents were not per- 
mitted to hold frequent meetings, and in trying 
to evade this regulation by assembling in the 
swamps, they ran the risk of rigid discipline. 
With the aid of his brother, Sampson, Andrew 
Bryan, however, gradually held this group to- 
gether. At first it was small, but finally suffi- 
ciently large to receive the attention of the Rev. 
Thomas Burton, in 1785, and that of the Rev. 
Abraham Marshall, of Kiokee, in 1788. The lat- 
ter then baptized forty-five additional members of 
this congregation, and on January 20, 1788, or- 
ganized them as a church and ordained Andrew 
Bryan as a minister with full authority to preach 
the Gospel and to administer the ordinances of 
the Baptist church.” George Leile, in a letter 
written from Jamaica to Joseph Cook, in 1790, re- 
fers to one of his old members in the following 
language: “‘Also I received accounts from Nova 
Scotia of a black Baptist preacher, David George, 
who was a member of the church in Savannah.” 
—(Rippon’s Manual Baptist Register, 1791, p. 
336.) 

Thus it is clearly evident that the First Afri- 
can Baptist Church existed in Savannah as early 
as 1773 or 1774; and is established positively that 
it was in organized form as early as 1779. But 
when did it begin? When Andrew Bryan was 


18 THE FIRST AFRICAN BAPTIST CHURCH 


ordained into its pastorate in 1788, it was far 
from its incipiency. Dr. Brooks, in the Journal 
of Negro History (April, 1922, pp. 194, 195), is 
clearer: “It must be borne in mind that it was a 
creature of the Revolutionary War, and of British 
origin, having been planted when the rightful 
people of Savannah were languishing in exile, or 
heroically struggling with the enemy in other 
parts of the country. Bryan and his associates 
were beaten unmercifully for their persistence in 
holding on to the work, but they were prepared 
to yield their lives in martyrdom sooner than re- 
linquish what George Leile had instituted. So 
it lived—lived amidst the fires of persecution. 
“Jesse Peters, a member of the church under 
Leile, and, after the Revolutionary War, a pastor 
of the church at Silver Bluff, saw what was need- 
ed to end this persecution, and proceeded to 
change the aspects of things. He was held. in 
high esteem by the colonists, and Abraham Mar- 
shall of Kiokee, Ga., was his chief admirer and 
friend. Accordingly he secured the services of 
Abraham Marshall in setting things aright. The 
church was organized anew, the pastor was or- 
dained to the office of a Baptist minister, and the 
reestablished church, with its minister, was 
brought into membership with the Georgia Bap- 
tist Association. As Abraham Marshall was 
loved by Georgia Baptists as no other man in the 
state, it was enough that this church should have 


OF NORTH AMERICA. 19 


his official approval and recognition. Referring 
to this new order of things, instituted on the 
20th day of January, 1788, Marshall, the one as- 
sociated with Jesse Peters in the undertaking, 
recognizes Jesse Peters as taking the initiative, 
when he says, ‘I assisted in the constitution of 
the church, and the ordination of the minister.’ ”’ 
But this was not the constitution of the church. 
It was simply a new lease on life. 

“Joseph Cook, of Enhaw, Upper Indian Land, S. 
C., in a letter to Dr. John Rippon, London, Eng- 
land, dated September 15, 1790, uses the follow- 
ing language: “A poor Negro, commonly called 
Brother George, has been so highly favored of 
God, as to plant the first Baptist church in Savan- 
nah, and another in Jamaica.’”—(Rippon’s Regis- 
ter, 1791, p. 332.) Cook is corroborated by F. A. 
Cox, who, in speaking of George Leile, in the His- 
tory of the Baptist Missionary Society of Eng- 
land, states that “He had been pastor of a colored 
congregation in America.” A paragraph which 
we take from the History of the Propagation of 
Christianity Among the Heathen, is of the same 
nature. It refers to the church of which Mr. 
Cook speaks in this manner, “The first Baptist 
preacher in Jamaica was a black man named 
George Leile, who, though a slave, had been the 
pastor of a Baptist church in Georgia. He was 
brought to Jamaica in 1783.” George Leile re- 
fers to one of his Jamaica members in this style: 


20 THE FIRST AFRICAN BAPTIST CHURCH 


“Sister Hannah Williams, during the time she 
was a member of the church at Savannah, until 
the ‘Evacuation, did walk as faithful, well-be- 
haved Christian.’ ’’—(Journal of Negro History, 
April, 1822, p. 192.) 


Recapitulation. 


According to these numerous corroborating rec- 
ords quoted from the various historians above 
the incipiency of the First African Baptist Church 
dates at least as far back as 1773 or 1774, when 
George Leile began making his missionary vis- 
its up and down the Savannah River preaching in 
various plantations and villages as far as Savan- 
nah, which became his most prominent station. 
It may be that George Leile, found this work 
already in operation, since in none of his several 
epistles to different persons he never refers to this 
work as having its beginning under him. It ap- 
pears quite strange that, although he states that 
there was a Baptist church here, and that Rev. 
David George was a member of it, and that he 
baptized his own wife into its membership, he 
makes no reference to when or by whom it was 
organized. Had this honor been his, it does seem 
as though he would have taken pride in referring . 
to that significant fact. His absolute silence on 
such an important event inclines us to the belief 
that, as in the case of the Apostle Paul in Mac- 


OF NORTH AMERICA. 21 


edonia, when George Leile came to Savannah, 
he found a nucleus of Christians down by the 
riverside already engaged in prayer. 

At any rate, impartial historians will agree 
that it is no presumption on the part of the First 
African Baptist Church, but logical and safe, to 
declare the year 1775, in which George Leile, her 
first pastor, was ordained to the full work of an 
evangelist in order that he might be able to ad- 
minister the ordinance of baptism to those who 
were joining his congregations and serve the 
Lord’s Supper to them, chiefest among which 
was this same old Mother Zion, as being the year 
of her birth, knowing at the same time that her 
actual beginning antedates that year. 


Adopts May 20th, 1775 as Her Birth Date. 


The First African Baptist Church, on the date 
of July 20th, 1925, in regular monthly conference 
assembled at 8:30 p. m.; Rev. E. G. Thomas, pas- 
tor, presiding, and W. G. Williams, church clerk, 
unanimously adopted the following preamble and 
resolutions: _ 

“Whereas, with much labor and prayer and 
painstaking investigation of many works of emi- 
nent authors of national and international reputa- 
tion, our present pastor, Rev. Edgar Garfield 
Thomas, has proven to our entire satisfaction 
that our organi¢@ existence dates at least back to 


22 THE FIRST AFRICAN BAPTIST CHURCH 


the year 1775, in which George Leile was or- 
dained to administer the ordinances to us on his 
periodic evangelistic visits to us; and 

“Whereas, These irrefutable facts will soon be 
set forth to an impartial reading public in a work 
he is now preparing for the press; and 

““Whereas, We deem it pertinent that the world 
should know that these presentments convey our 
convictions and bear our sanction; therefore, be it 

“Resolved, That we, the First African Baptist 
Church, do adopt, set forth, and declare May 20, 
1775, as the official date of our birth.” 

During the Revolutionary War, many Negroes 
ran away from their masters and joined the Brit- 
ish. About 5,000 of them went away with the 
British to the West Indies after the victory of the 
colonists. (History of Georgia Baptists, p. 27.) 
From 1778 to 1782, George Leile was stationed at 
Tybee with the British forces and during that 
time pastored the First African Baptist Church 
exclusively. Leaving his little flock when Savan- 
nah was recaptured by the colonists in 1782, the 
young church could but look within and to God. 
This was a season of great affliction; but she was 
much in prayer. After nine months of earnest 
and anxious supplication, the great Head of the 
Church gave them one of their own number, An- 
drew Bryan, to minister to them. 


> 





REV. GEORGE LEILE, ‘ 
1775-1782. 
Our Founder and First Pastor; Or- 
ganizer first Baptist church on. the Is- 
land of Jamaica, West Indies. 


CHAPTER II. 


The history of Rev. George Leile is so inti- 
mately connected with the early history of the 
church itself, and so much has already been said 
concerning him, that further reference might ap- 
pear redundant. But a man who has wrought 
so grandly for God and fellowmen cannot be too 
intimately known. Indeed it is left to some other 
generation to accord him his rightful place in his- 
tory and honor him with his due meed of praise. 

This man of destiny was born a slave in the 
State of Virginia on a plantation of a Mr. Leile in 
the year 1750. He was later brought to Georgia 
and sold to a Mr. Henry Sharpe-in Burke County. 
Mr. Sharpe was a deacon of Kiokee, the first white 
Baptist church organized in Georgia. Attending 
this church, then pastored by Rev. Matthew 
Moore, George was convicted of sin. After seek- 
ing the Lord for six months, he was happily con- 
verted and began at once to tell the good news 
to his fellow slaves. Mr. Sharpe induced him to 
unite with the church, which it seems he had 
hesitated to do because of his color. He was soon 
licensed to preach the gospel which he was al- 

(24) 


OF NORTH AMERICA. 25 


ready delivering with power, and he was permit- 
ted to go from plantation to plantation preaching 
to both white and black, many whites being con- 
verted through his ministry. His tours soon took 
him up and down the Savannah River as far as 
the city of Savannah, where he preached in Ya- 
macraw and at Brampton’s plantation. 

His success was so pronounced and conversions 
were reported so frequently, and there were so 
few white ministers to minister to them that in 
1775, he was ordained that he might baptize and 
commune those in need of such service. 

After a few years, his kind master died and his 
heirs attempted to reinslave George. He was ar- 
rested and imprisoned in Savannah. Colonel Kirk- 
land, who was in command of the British forces 
here and was enlisting all Negroes possible for 
military purposes, secured his release and shel- 
tered him at Port Tybee. During the “evacua- 
tion of Savannah” from 1778 to 1783, Rev. Leile 
remained at Tybee and devoted his ministerial ac- 
tivities exclusively to the church here. The 
good Lord blessed his labors and the number of 
communicants increased. Among others he bap- 
tized Andrew Bryan, his wife Hannah, Kate 
Hogue, Hagar Simpson, Samson Brown, and his 
own wife. 

After the close of the Revolution and the return 
of Savannah into the hands of the Americans, 
fearing reinslavement, Rev. Leile departed with 


26 THE FIRST AFRICAN BAPTIST CHURCH 


the British, in 1783, to Jamaica, West Indies. 
Thus his labors in Savannah came suddenly to a 
close. The good work he had done, however, was 
wonderfully blessed and is still bearing luxri- 
ant fruit. 


His departure to another land failed to dampen 
the ardor of this wonderful servant of God. Go- 
ing into a new field seems to have inspired him 
with new zeal for his Master. Here also was vir- 
gin soil. There was not a Baptist church of any 
race upon the island. He also found his own 
race men in bondage even here. With tact, zeal 
and industry, he faced the situation like a hero. 
He cultivated the friendship of the ruling classes, 
and gathered about himself many anxious hear- 
ers. In 1784, he organized the first Baptist 
church of Jamaica at Kingston, and pretty soon 
undertook the task of building a decent house of 
worship for them. 


Reports of his generous labors soon reached 
England. Dr. John Rippon, an eminent Baptist 
pastor of London and editor of the Annual Bap- 
tist Register, wrote inquiring of Rev. Leile and 
details of his work. They became fast friends 
and Rev. Leile wrote him many intensely inter- 
esting letters which were reproduced in the Reg- 
ister and still form the basis of what is accurate- 
ly known of him and his work after going to Ja- 
maica. With the aid of British Baptists, influ- 
enced by Dr. Rippon, Rev. Leile succeeded in 


OF NORTH AMERICA. 27 


erecting for his church a substantial brick edifice. 
His membership in 1791 numbered 500 souls. 


Organizing the First African Baptist Church 
of North America and the First African Baptist 
Church of Jamaica, besides sowing seed for num- 
erous other churches through his evangelistic ef- 
forts, Rev. George Leile holds a record not dupli- 
cated by any other slave boy in the world. 


He was a great man, working with his hands 
for the support of himself and family, by either 
farming or driving one of his wagons, hauling 
goods from place to place. He was a man of 
great integrity, humble, courteous, and very de- 
vout.. Neat in dress and practical in judgment, 
he won the love and admiration of all classes, 
white and black. He was a skillful wielder of the 
sword of the Spirit and built several different 
churches on the island both in the villages and in 
the interior. 


The following quotation from one of his letters, 
written to Dr. Rippon in 1791, gives a deep and 
beautiful insight into his amiable character: ‘I 
cannot tell what is my age, as I have no account 
of the time of my birth; but I suppose I am about 
40 years old. I have a wife and four children. 
My wife was baptized by me in Savannah, and I 
have every satisfaction in life from her. She is 
much of the same age as myself. My eldest son 
is 19 years, my next is 17, the third 14, and the 
last child a girl of 11 years. They are all mem- 


28 THE FIRST AFRICAN BAPTIST CHURCH 


bers of the church. My occupation is a farmer, 
but as the seasons in this part of the country are 
uncertain, I also keep a team of horses and wag- 
ons for the carrying of goods from one place to 
another, which I attend myself, with the assis- 
tance of my sons, and by this way of life I have 
gained the good will of the public, who recom- 
mend me to business and to some very principal 
work of the Government. I have a few books, 
some good old authors and sermons, and one large 
Bible that was given me by a gentleman. A good 
many of our members ean read and all are desir- 
ous to learn. They will be very thankful for a 
few books to read on Sundays and other days. I 
agree to election, redemption, the fall of Adam, 
regeneration and perseverance, knowing the 
promise is to all who endure, in grace, faith, and 
good works to the end, shall be saved. 

“There is no Baptist church in this country but 
ours. We have purchased a piece of land at the» 
east end of Kingston, containing three acres, for 
the sum of 155£, currency, and on it have 
begun a meeting house, 57 feet in length and 37 
in breadth. We have raised the brick wall eight 
feet high from the foundation, and intend to have 
a gallery. Several gentlemen, members of the 
House of Assembly, and other gentlemen, have 
subscribed to the building about 40£. The chief 
part of our congregation are slaves, and their 
owners allow them, in common, but three or four 


OF NORTH AMERICA. | 29 


bits per week for allowance to feed themselves, 
and out of so small a sum we cannot expect any- 
thing that can be of service from them; if we did, 
it would soon bring a scandal upon religion; and 
the free people in our society are poor, but they 
are all willing, both free and slaves, to do what 
they can. As for my part, I am too much en- 
tangled with the affairs of the world to go on as 
I would, with my design in supporting the cause. 
This has, I acknowledge, been a great hindrance 
to the gospel in one way; but I have endeavored 
to set a good example in industry before the in- 
habitants of the land, it has given general satis- 
faction another way. And Rev. Sir, we think the 
Lord has put it in the power of the Baptist socie- 
ties in England to help and assist us in complet- 
ing this building, which we look upon will be the 
greatest undertaking ever was in this country for 
the bringing of souls from darkness into the light 
of the gospel. And as the Lord has put it into 
your heart to inquire after us, we place all our 
confidence in you to make our circumstances 
known to the several Baptist churches in Eng- 
land, and we look upon you as our father, friend, 
and brother. Within the brick wall we have a 
shelter in which we worship until our building can 
be accomplished. 

“Your letter was read to the church two or three 
times, and did creat a great deal of love and 
warmness throughout the whole congregation 


30 THE FIRST AFRICAN BAPTIST CHURCH 


who shouted for joy and comfort to think that 
the Lord had been so gracious as to satisfy us in 
this country with the very same religion with our 
beloved brethren in the old country according to 
the scriptures; and that such a worthy______ of 
London, should write in so loving a manner to 
such poor worms as we are. And I beg leave to 
say that the whole congregation sang out that 
they would, through the assistance of God, re- 
member you in their prayers. They all together 
give their Christian love to you and all the wor- 
thy professors of Christ in your church at Lon- 
don, and beg the prayers of the churches in 
general and of your congregation wherever it 
pleases you to make known our circumstances. I 
remain, with the utmost love, Rev. Sir, your un- 
worthy fellow laborer, servant and brother in_ 
Christ. 
“GEORGE LEILE.” 

May we ever cherish in fervent love the sacred 
memory of this venerable man of God—the first 
pastor of the First African Baptist Church of 
North America and Jamaica. 





/ 








Wy 


/ 


MY 
EY i) 


1788- 


ANDREW BRYAN 
1812 


REV 


CHAPTER III. 


After their gentle shepherd took leave of them, 
this little flock was again thrown upon their own 
resources—their faith—and upon a divine Provi- 
dence. To them this must have been a season of 
alarm and misgivings. The cheering presence of 
their beloved leader was missing; the consoling 
gospel that had cheered their burdened souls and 
steeled them for their now intensified bondage 
was no longer heard. Who would be the next 
evangel of inspiration and hope to cheer these 
wayworn travellers and feed their languishing 


souls; and how long his appearing might be de- 
layed was a despairing mystery. But believers 
in a wonder-working God, hope against hope, 
trusting an all wise Providence to make a way out 
of no way. Hence they prayed—prayed mightily 
and persistently for a leader and consoler. And 
while they were praying, God was answering 
them. Not from abroad, but right there in their 
midst. He and they were working together in 
the development of one of their own number, a 
(32) 


OF NORTH AMERICA. 33 


companion and fellow-sufferer, to take up the 
mantle which George Leile had reluctantly laid 
down. Nine months after the departure of Rev. 
Leile, Andrew Bryan, who, through prayer meet- 
ings and fatherly advice, had held the little flock 
together, felt the divine call to preach the gospel 
and lead this yearning band. Without an availa- 
ble authorizing council, or even an instructor save 
the Holy Spirit to point the way on this untrodden 
path, Andrew meekly assumed the arduous task. 

Taking up the work of one who had kept it 
alive under the over-awing hand of the hostile 
British, and organizing and teaching a servile 
class who for more than three years had been 
taught to hate and desert the very masters who 
continued to hold them in bondage, Andrew Bry- 
an was undertaking a task that was three-fold 
more difficult than he imagined. The _ rapid 
growth of the body also was a cause for deep ap- 
prehension among the whites. But in the atmos- 
phere of this reconstruction period following the 
Revolutionary War, when “liberty of conscience” 
and “The land of the free and home of the brave” 
was not only the theme of every orator, but also 
the song of every citizen, this society of blacks 
presented a puzzling problem to deal with. Va- 
rious methods were tried in order to discourage 
and stop their congregating; but nothing seemed 


34 THE FIRST AFRICAN BAPTIST CHURCH 


adequate to cope with the situation. Opposition 
grew stronger and stronger. Individuals were 
punished by their masters. Some were intimi- 
dated and cruelly dealt with by the militia. 
They were often waylaid and severely flogged on 
their way to and from their humble meetings. 
But none of these things moved them! Indeed, 
the severer the persecution, the more resolutely 
did these saints rely upon God and stick to their 
worship. Finally one day their humble shepherd 
and about fifty of his followers were seized in the 
public square and so severely beaten that their 
blood ran down and puddled on the ground about 
them. But while Andrew, already inhumanly 
cut, and his body so lacerated that his clothes 
were saturated in his own blood, with uplifted — 
hands cried to his persecutors: “If you would stop 
me from preaching, cut off my head! for I am 
willing not only to be whipped, but would freely 
suffer death for the cause of the Lord Jesus.” 
These left him. But others, determined to de- 
story this church, accused them of insurrection 
and plotting against the whites, locked them up 
in prison and took their meeting house from 
them. Then their good master, Jonathan Bryan, 
believing them martyrs to prejudice and wicked- 
ness, interceded for them and had them released. 
He then gave them privilege of worshipping in 


OF NORTH AMERICA. 39 


his rice barn, which they used for a meeting 
house for several years, immortalizing it. 

Their enemies, however, maintained the strict- 
est vigilance about this barn and kept all their 
movements under the closest surveillance until 
one of his eavesdroppers overheard this pious 
man of God in his humble cabin praying fervently 
for the very men who had so mercilessly whipped 
him. ‘Struck with surprise and conviction, and 
fear, no doubt, through the spirit of God, he re- 
ported the same which enlisted great sympathy 
about the country ; and thereafter permission was 
granted them by Chief Justice Osbourne to con- 
tinue their worship any time between sunrise and 
sunset.” Thus they obtained peace through 
peaceful methods and won many friends among 
the more influential whites and multitudes were 
added to their number. 

In 1785, the Rev. Thomas Burton, an aged 
white Baptist divine, on his evangelistic rounds, 
visited this church and, finding fifteen unbap- 
tized converts, immersed them and fellowshipped 
them into the body. Thankful to almighty God 
for a season of peace and yet realizing their help- 
less condition, they learned the value of both 
public and private prayer; so in their monotonous 
round of daily toil, with little of wordly goods or 
pleasures to distract their minds, but forced to 
reliance upon God through much suffering, in 
their humble devotions they prayed much for 


36 THE FIRST AFRICAN BAPTIST CHURCH 


themselves and much for this grand old body 
which, through all these years even until now, 
has been the heir of the benedictions of the past, 
and is destined for generations yet unborn to be 
directed and protected by divine power in answer 
to their ancient prayers. For, thanks be unto 
Him! what God has blessed, no man can curse! 
News of this exotic expression of heavenly 
providence among this primitive people was re- 
ported far and wide, for there was no white Bap- 
tist church here till 1800; but God had deter- 
mined that the first expression of organized life 
among this people in America, who must event- 
ually be the salvation of their race throughout 
the world, must be a New Testament church, and 
that church must not be destroyed! Hence the 
church continued to flourish and many converts 
were made through the fervent prayers and con- 
vincing preaching of this spirit-filled preacher 
and people. Occasionally evangelists would vis- 
it them; or, passing through, would stop over and 
commune them and baptize their converts. Final- 
ly, feeling that this little flock, though composed 
mainly of humble slaves, had so ingratiated them- 
selves into the tolerance and good-will of the 
whites as to insure their permanence, and feeling 
that their needs could be best served by the man 
who was established among them and was already 
so successfully leading them, Rev. Jesse Peters, 
colored, of Augusta, having permission from Mr. 


OF NORTH AMERICA. 37 


Jonathan Bryan, invited Rev. Abraham Marshall, 
white, of Kiokee, to assist him; and on January 
20, 1788, baptized 45 other converts, ordained An- 
drew Bryan and installed him into the pastorate 
of this church which, through floods of tribula- 
tion and fiames of trial, had exhibited unparal- 
leled forbearance, endurance, patience, and faith 
for almost six years without an official head. 

This 20th day of January, 1788, was a great 
day in the magic history of Mother Zion. For 
more than thirteen perilous years she had waged 
a grim battle with death; that, too, in the tender- 
est years of infant life and with only three years 
of actual pastoral guidance. But God was school- 
ing her for the various stubborn battles ahead. 
Thus, how fitting the selection of Andrew Bryan! 
He was of the church, had suffered with her and 
loved her as blood of his blood and bone of his 
bone. Happy on their way, the church flourished 
now more than ever. 

In 1790, William Bryan, son and heir of Jona- 
than Bryan, sold Rev. Andrew Bryan his freedom 
for the small consideration of 50£ sterling, ‘“‘ac- 
knowledging also the faithful services of my Ne- 
gro fellow Andrew,” “‘give and grant the said Ne- 
gro fellow Andrew his full and absolute manu- 
mission.” (Chatham County Record, “Book G, 
1789-90.) Then on June 6, 1790, Thomas Gib- 
bons sold to “Free Andrew” for 27£ sterling, one 
lot of land on Mill St., Oglethorpe Ward, 95 ft. in 


38 THE FIRST AFRICAN BAPTIST CHURCH 


depth and 100 ft. front, on which their next house 
of worship was built (Folio “H’ 170). Then 
again in 1797, June 8rd, Rev. Bryan sold to the 
church the site on which the Bryan church now 
stands for 30£ sterling. These deeds were exe- 
cuted to white Trustees, Thomas Polhill, William 
Mathews, David Fox and Josiah Fox, as Negroes 
en masse were not competent to hold titles to 
property. The Bryan location, therefore, is the 
fourth site and Franklin Square the fifth on which 
the First African Baptist Church has stood in 
the vicissitudes of these 150 years. 




























































































































































































































































































Old edifice on Bryan Street, completed during the pastorate of Rev. 
Andrew Bryan in 1795. 


OF NORTH AMERICA, 39 


Feeling herself a regularly organized New Tes- 
tament church, and desiring the association of 
others of the same faith and order, this church 


applied with letter for admission into the Georgia 
Baptist Association at its session at Brier Creek, 
Burke County, May 1790, and was accepted. It 
remained in this association until in 1794, when 
at Powell’s meeting house, near Powellton, with 
21 other churches it withdrew to form the Lower 
District Georgia Baptist Association. The church 
then reported 381 members. (Hist. Ga. Bapts., p. 
34, and First Bryan Hist., p. 39) The First Afri- 
can Baptist Church united with the Savannah 
Baptist Church, white, which was organized in 
1800, and the Newington Church in forming the 
Savannah Baptist Association, April 5th, 1802. 
Its membership then was about 800. 

Because of its rapid growth and the difficulty 
of housing all comers, and because of the difficul- 
ty of its country members to attend the services, 
the First Church concluded to organize new 
churches from its overflow membership. Hence 
December 26th, 1802, the Second African Baptist 
Church was organized, and on January 1, 1803, 
Henry Cunningham was ordained to its pastor- 
ate. The next day, Jan. 2, the Ogeechee African 
Baptist Church was organized 14 miles south of 
the city, and Henry Francis, who had been or- 
dained May 23, 1802, assumed its pastorate. 


40 THE FIRST AFRICAN BAPTIST CHURCH 


At the sitting of the Savannah Association in 
Savannah, Jan. 15, 1803, these two new churches 
sent letters and were admitted without applica- 
tion. The membership of the five churches as re- 
ported at this session were: Savannah, 67; New- 
ington, 16; First Colored, 400; Second Colored, 
200; Ogeechee, 250. At this session seven other 
churches applied for membership and were ac- 
cepted, all being white. The total membership of 
the Savannah Association at that time was 1298, 
850 of them being in the three colored churches. 

Having led Mother Zion through her fiery trials 
and brought her into a position of honor and 
prestige, Father Bryan died October 12, 1812, be- 
ing about 96 years of age and having pastored 
the church for 24 years. After purchasing his 
freedom, he rapidly accumulated property, owned 
some slaves to whom he was very kind, and was 
worth more than $5,000 at his death. Distin- 
guished white men delivered beautiful eulogies at 
his funeral. At its next session, the Savannah 
Association adopted the following resolutions: 

“Resolved, That this Association is sensibly af- 
fected by the death of the Rev. Andrew Bryan, a 
man of color, and pastor of the First Colored 
Church in Savannah. This son of Africa, after 
suffering inexpressible persecution in the cause 
of his divine Master, was at length permitted to 
discharge the duties of ministry among his col- 
ored friends in peace and quiet, hundreds of 


OF NORTH AMERICA. 4] 


whom through his instrumentality, were brought 
to the knowledge of the truth as it is in Jesus. 
He closed his extensively useful and amazingly 
luminous course in the lively exercise of faith, 
and the joyful hope of a happy immortality.” 

Dr. Henry Holcombe, who was an_ intimate 
friend of Father Bryan, gives us this beautiful 
pen-picture of the venerable servant of God: 
“Andrew Bryan not only honorably obtained lib- 
erty but a handsome estate. His fleecy and well- 
set locks have been bleached by eighty winters; 
and dressed like a bishop of London, he rides, 
moderately corpulent, in his chair, and, with man- 
ly features of jetty hue, fills any person to whom 
he gracefully bows with pleasure and veneration, 
by displaying in smiles even rows of natural teeth 
white as ivory, and a pair of fine black eyes spark- 
ling with intelligence, benevolence, and joy.” 

We should not conclude this chapter without 
special reference to the fact, as evidenced above, 
that the First African Baptist Church was not 
organized at Brampton’s Barn. But that that 
was at least the third permanent site on which 
it worshipped. It clearly appears that they were 
worshipping in some place during Rev. Leile’s ad- 
ministration. After his departure and during 
the early efforts of Andrew Bryan immediately 
following, they suffered a period of persecution 
when they had to slip around from cabin to cabin 


Sig.—3. 


42 THE FIRST AFRICAN BAPTIST CHURCH 


and steal about in woods and swamps. Eventual- 
ly they gradually grew into favor with their mas- 
ters and were permitted to erect a rude house of 
worship in the suburbs of Savannah. Again evil 
reports were circulated on them, and Andrew 
Bryan and about fifty of his followers were caught 
and severely whipped and imprisoned and their 
meeting house was taken from them. It was then 
that Andrew’s good master, Mr. Jonathan Bryan, 
opened his barn to them out at Brampton. There 
they were worshipping when Andrew was or- 
dained, Jan. 20, 1788; and there they remained 
for several years afterwards till Rev. Bryan 
moved back to the city and established them on 
Bryan Street during the latter part of 1794. 


Powe shave ; 
hoe ST HD on, 
HOT SE he Fe 
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¢ 


REV. ANDREW C. MARSHALL, 


1812-1856. 


CHAPTER IV. 


In the Second Church there were two brethren 
developing in ministerial gifts, Evans Grate and 
Andrew Cox Marshall, the latter a nephew of 
Rev. Andrew Bryan. During his declining years 
both of these young preachers often assisted the 
aged pastor in his ministrations to the church. 
Though Brother Grate seemed more grave and 
devoted more time to the gospel, Rev. Bryan 
showed inclination to his nephew, not because of 
his relationship, it was thought, but because 
Brother Marshall displayed far more gift and 
ability. After the death of Father Bryan, each 
of these being ordained, continued to render serv- 
ice. When finally the church set a day for fast- 
ing and prayer that they might make no mistake 
in the selection of the right man and that all 
might pass off peaceably, though there were great 
fears, Rev. Marshall absented himself and wor- 
shipped at the Presbyterian Church, and, by di- 
rection of the Holy Ghost, they made choice of 
him. That he was the man for the position was 
afterwards demonstrated a thousand times, as 
will be revealed in the progress of this narrative. 

(44) 


OF NORTH AMERICA. 45 


Suffice it to add here, that under his gifted and 
prayerful leadership, Zion continued to flourish 
like a green bay tree. Peace abounded and con- 
verts were multiplied. 

In 1818, the Savannah Association, which was 
at that time composed of both Georgia and South 
Carolina churches, saw fit to divide that the Caro- 
lina churches might be more directly under the 
supervision of their state convention. On Novem- 
ber 7th of that year, the Georgia churches met 
at Sunbury in Liberty County, at the Sunbury 
church and organized the new association and 
adopted for it the name of the place in which they 
met. The church was represented by Deacons 
Adam Johnson and Josiah Lloyd, and reported a 
membership of 1712. The constituent churches 
of the Sunbury Baptist Association were: The 
Savannah Baptist Church, First Colored, Second 
Colored, Great Ogeechee, and the Sunbury Bap- 
tist, of mixed membership. The Second church 
reported 536 members, Great Ogeechee, 460. 
Hence the Mother Church still far outnumbered 
both her daughters. Though Rev. Marshall had 
been pastor less than six years, he seems to have 
inherited the endowments of his great uncle. Be- 
ing prosperous in the ministry and in temporal 
affairs, he was greatly loved by his flock and 
highly respected by the whites who aided him 
materially in his business as drayman of their 
mercantile goods. 


46 THE FIRST AFRICAN BAPTIST CHURCH 


In 1819, the church bricked up the grave of 
Father Bryan and covered it with a marble slab 
with a beautiful inscription on it composed by 
Rev. Marshall. During that samé year, Rev. Mar- 
shall, having accumulated considerable wealth, 
began the erection of a two-story brick residence, 
which caused considerable jealousy and persecu- 
‘tion. He was charged with purchasing brick from 
slaves who had no power to sell, and was sen- 
tenced to a public whipping. Mr. Richard Richard- 
son, who bought Rev. Marshall that he might set 
him free, came to his rescue, claiming that he 
was his property, and by the grace of God, had his 
punishment so modified that the whipping was 
merely a semblance. Instead of humiliating him 
and driving his people from him, they clung the 
closer and shielded him with the mantle of charity 
and prayer. 

On account of the trouble in which the pastor 
was involved, the church failed to report in the 
association in 1819; but in 1820, Deacons Adam 
Johnson and Adam Sheftall represented her and 
reported 1836 members. In 1821, delegate, Rev. 
Evans Grate; membership, 1916. 1822, dele- 
gates, Rev. Evans Grate and Deacon Adam Shef- 
tall; number of members not recorded. It was at 
this session, in 1822, at Newport, Liberty Coun- 
ty, because of the growing number of churches 
with mixed membership of white and colored peo- 
ple, that the Association, to distinguish those 


OF NORTH AMERICA. 47 


churches of purely Negro membership and Ne- 
gro pastors, first designated them ‘First Afri- 
can Baptist Church” and ‘‘Second African Bap- 
tist Church,” which is their designation in all 
ecclesiastic and legal records consistently to the 
close of slavery. 1823, delegates, Deacons A. 
Johnson, A. Sheftall, J. Simpson; membership, 
1888, 1824, delegates, A. Johnson, A. Sheftall; 
membership, 1912, 1825 New Providence Effing- 
ham Co., delegates, Rev. A. C. Marshall, Deacons 
A. Johnson, A. Sheftall, J. Simpson; membership, 
1886. 1826, delegates, A. C. Marshall, A. Johnson, 
A. Sheftaill, J. Simpson; membership, 2141. 1827, 
delegates, A. C. Marshall, A. Johnson, J. Simp- 
son; membership, 2,275. 1828 delegates, A. C. 
Marshall, J. Clay, C. Ross; membership, 2,311. 
1829, delegates, A. C. Marshall, J. Clay, C. Ross; 
membership, 2,357. 1830, delegates, A. C. Mar- 
shall, J. Clay, J. Simpson; membership, 2,417. 
1831, Savannah Baptist Church, delegates, A. C. 
Marshall, A. Johnson, J. Simpson, 8. Whitfield; 
membership, 2,795. 

In the year 1826 the first Negro Sunday School 
in North America was started in this church. 
The initiative was taken by the Independent 
Presbyterian church whose superintendent, Mr. 
Lowell Mason, appointed Mr. George W. Coe, Mr. 
John Lewis, and Mr. James Barr to undertake 
the work with the colored people in the First 
African Baptist Church. Mr. Coe was the super- 


48 THE FIRST AFRICAN BAPTIST CHURCH 


intendent until his death when he was succeeded 
by a Mr. William Bee. 


The average attendance of this wool was 
about two hundred. Sometimes they were divided 
into classes and then at times the superintendent 
gave the instruction from the desk. Special em- 
phasis was put upon behaviour and obedience. 
Each scholar was asked to bring from their mas- 
ters a certificate of good behavior for the week. 
Those who were fortunate to have such certifi- 
cates were made to stand that they might be 
complimented before the school and inspire 
others to follow their example. As a token, 
they were given a ticket with a scripture text. 
Those reported as having been bad during the 
week were made to stand also to blush in shame 
and, perhaps, receive a reprimand. 


These white brethren presided over the Sun- 
day school until December 27th, 1835. After 
that date the church maintained the school with 
great success.—(Independent Presbyterian rec- 
ords.) 


During the year 1832, the Savannah Baptist 
Church completed its new brick house on Chip- 
pewa Square and moved into it. The old struc- 
ture of the First African Baptist Church, being 
about 40 years old, was quite delapidated. Hence 
Rev. Marshall, through the assistance of some 
very influential white friends, had his church 


OF NORTH AMERICA. 49 


buy this discarded frame building of the white 
church on Franklin Square. The records of the 
white church show that in the conference of 
that church, April 28th, 1832, the contract was 
authorized for the sum of $1,500, to be paid by 
Nov. lst, 1832, when the property would be 
turned over to the First African Baptist Church. 
The white church in conference May 10th ac- 
knowledges the payment of $1,000 from the 
First African Baptist Church on the contract, 
within less than one month, therefore these 
slaves had paid in $1,000 to the white church in 
cold cash. The contract was complied with; the 
First African Baptist Church took charge Nov. 
Ist, 1832, and the deeds were recorded in the 
Chatham County Court House (Book SS, page 
74), December 20th, 1832. 

During this same year, 1832, a great confu- 
sion arose in this grand old church. Rev. Alex- 
ander Campbell, founder of the Christian 
Church, or denomination, came to Savannah ad- 
vocating his new faith. The white Baptists 
refused to open their pulpits to him. He came 
to Rev. Marshall and he received him and seems 
to have made the impression that he had par- 
tially indorsed his views. Criticism of their pas- 
tor by the whites led to dissatisfaction and con- 
fusion in the ranks of the First African Baptist 
Church. Things remained unsettled until the As- 
sociation met at Walthourville, Liberty County, 
November 9th and 10th, 1832. The church sent 


50 THE FIRST AFRICAN BAPTIST CHURCH 


their pastor, Rev. Andrew C. Marshall and Dea- 
con Adam Johnson as delegates. The Association 
refused to seat them and drew up resolutions 
recommending that A. C. Marshall be silenced, 
condemned the church for its corrupt state, dis- 
solved the membership of the church with that 
body. This action greatly embarrassed and in- 
censed Deacon Johnson and others who had so 
often sat as delegates in this august body, and 
very highly appreciated their position in it. And 
although he had long been the bosom friend of 
the pastor, loyal and devout, he felt now that 
the time had come to take a stand against the 
pastor, especially as the only charge against the 
church was that it was following and sustaining 
a corrupt pastor. Both men were influential 
and rallied powerful white citizens to their aid. 
In the meantime the white church and the friends 
of the church were laboring to settle this strife 
that this great church might settle down and pur- 
Sue its marvelous labors with peace and prosper- 
ity. Still some of the whites had never looked 
upon this band of organized slaves with favor, 
and were bent on its destruction. The struggle 
was fearful and the cause of Christ suffered 
tremendously. Finally, in January, 1833, some- 
time between the dates of the 4th and the 28th, 
the church split and the Third African Baptist 
Church came into being. A minority of 155 
members of a total of 2,795, went out with Dea- 


OF NORTH AMERICA. 51 


con Adam Johnson; while the remainder, 2,640 
members, remained with the pastor at Franklin 
Square, where the split occurred. 

In the records of the white Baptist Church, 
which was all the while striving to arbitrate the 
trouble in the church, these 155 members are 
first called the minority of the First African 
Baptist Church. After their constitution, they 
are called the First African Baptist Church. 
They called to their ministry Rev. Thomas An- 
derson, and in November of that year, 1833, their 
pastor and Deacons A. Johnson and J. Simpson; 
and in the records of the Sunbury Association 
(par. 25) we read: “Application was made by 
the Third African Church to become a member 
of this Association. Granted by unanimous 
vote.”’. The following paragraph reads: ‘‘Resolved, 
That this Association approves of the conduct 
of S. Whitfield, J. Clay, and others, who sepa- 
rated from the First African Baptist Church, 
and recommends them to full fellowship with all 
the churches.’” They separated from us. 

This Third African Baptist Church which is 
the third daughter of the First African Baptist 
Church, (the Ogeechee being the second), re- 
_ tained this name and consistently reported to 
the Sunbury Association annually in that name 
until that Association suspended annual meet- 
ings in 1861, owing to the depletion of white man 
power in the state during the civil war; and for 


52 THE FIRST AFRICAN BAPTIST CHURCH 


all those years she made not a single protest. But 
envious of her mother’s glory, and ambitious for 
a great place in the sun, in 1866, being in the 
83rd year of her life, the Third African Baptist 
Church took steps to defraud the nations and 
wrest her mother’s birthright from her. In that 
year she voted to change her name and in the 
January term of the Superior Court of Chatham 
County, she secured a charter, styling herself the 
First Bryan Baptist Church, purporting to be the 
original First African Baptist Church. 

Both the grounds and the fallacy of that claim 
will be clearly and logically set forth in the next 
chapter. 


CHAPTER V. 


“Ror we can do nothing against the truth, 
but for the truth.” 2 Cor. 13:8. 

“Every one wishes to have truth on his side, 
but it is not every one that sincerely wishes to be 
on the side of truth.”—Whately. 

While it is impossible to discuss this question 
clearly without referring by name to the First 
Bryan Baptist Church, be it understood that 
the author bears absolutely no ill will nor 
animosity to either that church or any of its 
constituency, and that whenever it is designated 
by name, it is with due respect, and only as es- 
sential to the treatise. Both her pastor and 
many of her members are our personal friends 
whose respect and good will we prize very high- 
ly. 

Until the schism in 1832, we were all one, 
and their and our historical records up to that 
point are identical. But after the split and the 
reorganization of the minority in January, 1833, 
one of the churches remained the original First 
African Baptist with the original date of birth. 
But manifestly, the other became some other 
church with a birthday dating from its organiza- 
tion. One was the old church of 1775. The 

(53) 


54 THE FIRST AFRICAN BAPTIST CHURCH 


other was a new church of 1833. Hence, while 
we both celebrate tonight; one of us is celebrat- 
ing its 150th anniversary; while the other is 
celebrating its 92nd. Which is which? 

In approaching this question, we are aware 
that the overwhelming majority of the thinking 
public clings to the conviction that the First 
African Baptist Church is first. In order that 
these may be refreshed as to the basis of that 
fact and have a reason for the faith that is in 
them, in order that those who are in doubt may 
reach the right conclusion, and in order that that 
still smaller groups who are in error may be unde- 
ceived, we invite a careful and unbiased analysis 
of the following argument. 


When the Controversy Began. 


Bear in mind that for 91 years after its for- 
mal organization, the priority of the First African 
Baptist Church had never been questioned. For 
the first 33 years of the organized life of the 
Third African Baptist Church, as its name was, 
until 1867 when it changed it to the First Bryan 
Baptist Church, that church made no attempt 
to appropriate any such honor to herself. When 
she was organized in 1833 and joined the Sunbury 
Association, then composed of both white and 
eolored churches, she was the fourth colored 
church to become a member. All the minutes 
of this Association are bound and are now in 


OF NORTH AMERICA. at) 


the hands of Commissioner J. C. Morcock of the 
Federal Court in this city, and Clerk of the New 
Sunbury Association, who very generously placed 
them at my disposal. They register these col- 
ored churches under the following titles: “First 
African Baptist’, “Second African Baptist,’ now 
pastored by Rev. S. D. Ross; “‘Great Ogeechee’, 
and the “Third African Baptist.” That church 
chose for itself the name: Third African Bap- 
tist Church, and remained in the Sunbury As- 
sociation with the name and title of Third Afri- 
can Baptist Church until the dissolution of 
that association in 1861 without one dissenting 
word. But because they were worshipping 
on the First African Baptist’s old spot, although 
the First African Baptist Church in special agree- 
ment with representatives from the First Bap- 
tist Church, white, consented to relinquish to 
the minority of this body all our right and title 
to the old church so soon as they shall agree to 
give up and do relinquish to us all their right and 
title to the newly purchased one. (Minutes of 
Savannah Baptist Church, white, January 4, 
1833). The Third African Baptist Church thought 
to wrest our birthright from us. So, in the 
January 1867 term of Superior Court of Chat- 
ham County, the Third African Baptist Church 
secured a charter under the name and title of 
First Bryan Baptist Church, being in the 34th 
year of her age. 


56 THE FIRST AFRICAN BAPTIST CHURCH 


But the First African Baptist Church, having 
the right, would not be thus divested of the claim. 
A wordy war ensued. Claims and counter claims, 
charges and counter charges were hurled back 
and forth; and sometimes street brawls and phys- 
ical encounters took place. In october, 1884, Dr. 
E. K. Love offered a resolution in the Executive 
Board of the State Convention in Milledgeville, 
calling attention to the approaching Centennary 
of Baptist work in Georgia, and asked that they 
prepare to celebrate it with an appropriate pro- 
gram. The resolution was adopted, and com- 
‘mittees were appointed. Then in 1885, to hit 
a decisive stroke, the First Bryan Baptist 
Church invited the Missionary Baptist State 
Convention of Georgia to hold its session of 
1888 in Savannah in a program that would 
celebrate her as the original First Colored Baptist 
church of North America. But in October, 1885, 
the gallant Dr. E. K. Love was called to the pas- 
torate of the First African Baptist Church. Be- 
ing already conversant with the salient facts of 
the history of this grand church, and determined 
that her enemies should not rob her of her pris- 
tine glory and later achievements, he set himself 
to the task of compiling her history, which we 
now possess. In this excellent work, he had as his 
chief advisor and assistant the same Rev. James 
M. Simms who later, considering the temper of 
the Bryan people, and evidently estimating the 
capital that might accrue to him from a similar 


OF NORTH AMERICA, . 57 


book compiled for them, instigated an alterca- 
tion with Dr. Love, broke away to the Bryan peo- 
ple, and wrote their book for them, contradicting 
in the main all he had said in the former book. 

Respecting the evidence, let the Bryan people 
first state their case. This they set forth in 
seven propositions in their book on pages 108 to 
123. For brevity and clearness I shall state 
each of these respective contentions in one simple 
sentence, and disclose how weak they are to 
justify the conclusion sought. (1) Andrew Bryan 
doubtless secured this spot as a place of perpetual 
worship for his race. (2) Those left were the 
old representatives in the Association and had 
the faith and doctrine. (8) There is no evidence 
of a new organization as of the Third African 
Baptist Church. (4) Negro delegates to an as- 
sociation took a back seat, and were too timid 
to demur or protest or make a demand for what 
they knew to be their rights. ((5) Advice of a 
white council in any of our colored churches or 
from the Association was equivalent to a com- 
mand. (6) Torule, the majority must stay, not 
run. (7) Marshall failed in his attempt to be- 
come heir of the old property as successor of his 
uncle. 

Replying to these feeble efforts to bolster up 
an erroneous claim, we submit the following: (1) 
“Andrew Bryan doubtless secured this spot as 
a place of perpetual worship for his race.” Ans.— 


58 THE FIRST AFRICAN BAPTIST CHURCH 


There is no way of determining whether or not 
Bryan ever thought of this spot remaining a 
place of worship till the judgment; and even if 
he did, his desire would have no power to keep 
the church in this particular place. It actually 
did move in 1832. (2) “Those left were the 
old representatives in the Association and had 
the faith and doctrine.” Ans.—It was never 
charged of Marshall’s followers that they did not 
have the faith and doctrine. He alone was charged 
with heresy, and he was not a member of that 
church. (Bryan’s book, p. 108). Yet Marshall was 
one of the regular delegates from 1825 till the 
split. (Bryan’s book, pp; 91-92). (8) “There is no 
evidence of a new organization as of the Third 
African Baptist Church.” Ans.—In the minutes 
of the First Baptist Church, white, Dec. 24, 1832, 
we read “An application was made that the 
minority of the First African Baptist Church be 
received as abranch of this church,. when it 
was decided it was proper that they first 
be formed into a church and afterward 
could come under the supervision of a com- 
mittee, as also the Second African, should they 
wish to do so.” Then on January 4, 18338, the 
First African Baptist Church addressed a com- 
munication to the white church, which “was labor- 
ing to settle the difficulties in African churches,” 
which contained among other things this para- 
graph: 


OF NORTH AMERICA. 59 


“We agree to dismiss all members and such 
as have been members of our church, that they 
may either join another or form a new Baptist 
church, and as soon as such church shall be satis- 
fied with and receive them then they shall be 
dismissed from us.” ‘Then on January 28, 1833, 
in the minutes of the white Baptist church, this 
resolution follows: 

“Resolved, That inasmuch as the minority of 
the First African Baptist (now the third) Church 
have conformed to the requirements of this church 
in constituting themselves into a church, that 
they be received under the supervision of this 
body upon the same terms as the First African 
Church.” If that is not evidence that a new church 
was formed, what do you call evidence? Hence, it 
is plain that they were organized between Jan- 
uary 4, and January 28, 1833. In the face of 
such evidence, how do they manage to muster 
the courage to callthemselves “First’’, or how 
can they dare to say there is no evidence of 
that organization? (4) “Negro delegates to 
an association took a back seat, and were too 
timid to demur or protest or make a demand for 
what they knew to be their rights.” Ans.—Isn’t 
it quite strange that although the First African 
Baptist Church was expelled from the Associa- 
tion in 1832 for no other reason than that they 
refused to dismiss A. C. Marshall from their 
pastorate, and that these First African Bap- 


‘60 THE FIRST AFRICAN BAPTIST CHURCH 


tist Negroes were so bold and demonstrated such 
Christian manhood as to defy both the white 
church and the association in holding on to him, 
and finally won out, and in 1837 were readmitted 
into the Association with this same man as pas- 
tor, while the Third African Baptist Church was 
so timid? Time and again this grand old church 
acted with such boldness that the white church 
became disgusted and ceased to supervise them. 
But they clung to Marshall.as Ruth to Naomi; 
and he held to them as with hoops of steel. Be 
it said to the credit of the whites of Savannah, 
that while they might have used compulsion, and 
would have in temporal things, being in spiritual 
things, they simply resorted to persuasion and 
moral force. Too, remember it was the same 
great Adam Johnson who led the forces against 
the pastor and who had been a delegate to the 
Association for so many years, who now happens 
to be so very timid that although he knows that 
his church is the oldest, he neither “demurs nor 
protests nor makes a demand.” # The truth is 
he knew he was third, the church called itself 
third, and he did not even think of claiming any- 
thing else. (5) “Advice of a white council in 
any of our colored churches, or from the Associa- 
tion was equivalent to a command.” Ans.—The 
Sunbury Association, in its minutes of 1834, p. 5, 
tells us their attitude toward sovereign churches: 
“This Association, being an advisory body, and 


OF NORTH AMERICA. 61 


having no power to dictate to or bind any church 
or churches of which it is composed, — 

Resolved, That it be respectful for any church 
differing as to the expediency or propriety of any 
resolution of this Association to submit their 
views in their next annual letter or instruct their 
delegates in regard to the ground of their objec- 
tions.” Does this seem “equivalent to a com- 
mand?” (6) “To rule, the majority must stay, 
not run.” Ans.—Out of their own mouths, they 
are condemned. For they did the running. The 
split did not occur at the old site, but on Frank- 
lin Square. (Bryan History, p. 98). ‘The white 
Baptist church had this year, (1832) completed 
and moved into their new brick church edifice 
on Chippewa Square, and their wooden building 
on Franklin Square, in which they had worshipped 
since 1800 was vacant. Mr. Marshall, through 
the intercession of some very influential white 
friends, purchased this building from the white 
church, which was more commodious than the old 
house built by Rev. A. Bryan.” (First A. B. His- 
tory, p. 31).” “The First African Baptist Church 
bought this property for $1,500. They were re- 
quired to pay this amount between April 28, 1832, 
and November 1, 1832. The terms were rigid, con- 
sidering those days. The bargain was authorized 
to be made in the conference of the Sa- 
vannah Baptist Church (white) April 28, 1832, 
and in the conference of the same May 10, 18382, 


62 THE FIRST AFRICAN BAPTIST CHURCH 


the First African Baptist Church is credited with 
$1,000. The poor slaves had paid in less than 
thirty days this amount of money. They worked 
all day for the white people and paid them what- 
ever money they made at night between times. 
The church (white) ordered the trustees to give 
the First African Baptist Church possession of 
the building as soon as they had paid the balance 
due.”” In the records of the Chatham County 
Court House, “Book SS” p. 74, are the records 
of the deeds for this property by.the deacons of 
the Savannah Baptist Church to the trustees of 
the First African Baptist Church, for the sum 
of $1,500, December 20, 18382. 

As quoted from various sources above, the 
records conspire to show that the Third African 
Baptist Church was not organized until between 
January 4, and January 28, 1832, from fifteen to 
thirty-nine days after the deeds for the property 
were recorded at the court house. Do not for- 
get either, that both Rev. Marshall and Deacon 
Adam Johnson had jointly represented the First 
African Baptist Church as a united body at Walt- 
hourville, November 9 and 10, 1832, after the 
contract expired November 1. Besides, in all 
these deliberations, the principals were the Sa- 
vannah Baptist Church and the First African 
Baptist Church. The Third Church was still in 
its incipiency, trying to be born. How could it 
run anybody? Further, in a communication to the 


OF NORTH AMERICA. 63 


Savannah Baptist Church from the First African 
Baptist Church, January 4, 1833, (F. A. B. Hist. 
p. 12), is another elucidating paragraph: ‘We 
agree to relinquish to the minority of this body 
all our right and title to the old church so soon 
as they shall agree to give up and relinquish to us 
all right and title to the newly purchased one, and 
when we are put in full and free possession of it, 
and our trustees, viz., Wm. H. Styles, Peter Mit- 
chell, and John Williamson, shall satisfy us that 
they have good and sufficient titles.” The Bryan 
site already belonged to the church. Before 
the split they bought and paid for the Franklin 
Square site. Hence, all, still being one church, 
owned both pieces of property. Therefore as a 
reasonable and practical act of generosity, the 
mother church, now comfortably and handsomely 
housed in her new quarters, and having no press- 
ing necessity for it, decided to turn over her old 
site to her third daughter, now a fretful baby 
child, and let her go out and undertake house- 
keeping for herself. 

(7) Marshall failed in his attempt to become 
heir of the old property as successor of his uncle.” 
Ans.—When Andrew Bryan sold the property 
to the church it was no longer personal property. 
Hence no individual can ever own the property 
unless the church decides to sell to such one. 
This, however, has no bearing on the question 
at issue. 


64 THE FIRST AFRICAN BAPTIST CHURCH 


It is clear, therefore, that the Third Afri- 
can Baptist Church, now styled the First Bryan 
Baptist Church, has absolutely no basis for her 
claim of priority, but that she was organized in 
January, 1833, and is now 92 years old; and that 
the First African Baptist Church is the original 
first church, dating its history to 1775 and even 
earlier. 


It should be said in passing that two other 
churches had already been organized from the 
membership of the First Church, viz.: Second 
Baptist Church, organized in Savannah, Decem- 
ber, 1802; and the Great Ogeechee, organized of 
members in the country about nine miles from 
Savannah, January, 2, 1803. Then the First Bryan 
was organized in January, 1833. It was the 
policy of the church in those days, as practically 
all the members attended the church services 
regularly so that it was difficult to house all 
comers, to organize new churches as rapidly as 
the congregation outgrew the meeting house. 
Hence, the first two offsprings of the First 
‘Church were organized in peace. 

Having disposed of these seven contentions 
of the First Bryan people, we wish to make a 
few additional observations on this important sub- 
ject. 


OF NORTH AMERICA. 65 


A Misinterpreted Statement. 


In the minutes of the association held at Walt- 
‘hourville, November 9, and 10, 1832, there was a 
resolution adopted embodying the action taken by 
that body against the First African Baptist 
‘Church, which has been misinterpreted and has 
furnished cause for unfavorable criticism of the 
association, and doubt as to the subsequent 
status conceded to the First Church. Let us 
quote: 

Resolved, That the First African Baptist 
Church, as a member of this association, on ac- 
count of its corrupt state, be considered as dis- 
solved, and that measures be adopted to constitute 
a new church as a branch of the white Baptist 
church. It seems strange to us that both Dr. 
Love and Rev. Simms in their respective books, 
and all others we have heard refer to this action, 
take that resolution to mean that the associa- 
tion here attempted to dissolve the church. But 
the association did not mean that, neither does 
- the language imply that. It simply means that 
on account of the corrupt state of the First 
African Baptist Church, it be dissolved as a mem- 
ber of this association. In plain words, it simply 
means that they withdraw fellowship from the 
First African Baptist Church, on account of its 
corrupt state. Nothing more, nothing less. 


66 THE FIRST AFRICAN BAPTIST CHURCH 


The First African Baptist Church continued 
in frequent correspondence with the Savannah 
Baptist Church, white, the Sunbury Association, 
the City of Savannah, and the County of Chat- 
ham, holding councils, recording deeds, and ad- 
justing matters incident to the organization of 
and the granting of letters to the Third African 
Baptist Church. In none of these is there the 
slightest intimation of any impairment of its in- 
dividuality ; but rather is there the evidence of a 
most potent, vigorous, and up-standing institution 
that commands the respect and consideration of 
everybody. It received deeds and recorded them as 
First African Baptist Church, came in and out 
of the supervision of the white church as First 
African Baptist Church, granted letters of dis- 
mission to applicants of the Third African Bap- 
tist Church as First African Baptist Church, and 
finally reentered the Sunbury Association as First 
African Baptist Church. 


Why Did the Third Church Wait so Long to 
Make the Claim and Change Its Name? 


If the Bryan people were first, why did they 
call themselves and permit themselves to be 
called Third African Baptist Church so long be- 
fore making the contention? Why did they not 
object, at least, during the first five years of 
their existence, while they were in the associa- 
tion, and in the good graces of both the white 


OF NORTH AMERICA. 83 


church and the association, and the First African 
Baptist Church was out of the association and in 
war with both the white church and the associa- 
tion? The First Church was not there, and had 
neither voice nor advocate there. Then was her 
chance. She was under the supervision of the 
white church, had white trustees, and always had 
white friends to speak for her, if she was afraid 
to speak for herself. Why did she not speak out 
then? The reason is plain. She had no claim and 
did not even think of such a thing. 


The Relative Strength of the Churches. 


In the Baptist denomination, numbers count! 
The one deciding factor, in case of a split or any 
other kind of controversy in a Baptist church, is: 
“Where is the majority’? THE MAJORITY 
RULES! In this also, the Third African Baptist 
Church is weighed in the balances and found 
wanting. In the minutes of Sunbury Associa- 
tion in 1831, the last year the church affiliated 
with that body before the split, she reported 
2,795 members. In 1832 they were denied fellow- 
ship and the split followed. In 1833 the Third 
African Baptist Church applied for membership 
and was accepted, reporting a membership of 
only 155. If you refer to their book of course, 
you will find them saying the number was 398, 
(page 100); but examining the minutes of the 
association, you will find that it was the Great 
Ogeechee that had the 398, while the Third 


68 THE FIRST AFRICAN BAPTIST CHURCH 


Church had 155. How could 155 members out of 
2,795 be the church? Or how could they run 
them? The Third Church then had one eight- 
eenth; while the First Church had seventeen- 
eighteenths. Have you any doubt as to which 
was First? 

The period out of the association was five 
years of severe test and trial for this grand 
old body. Suspicion and apprehension of the 
power and influence of this wonderful Negro 
pastor and his determined congregation upon 
the slaves, the whites succeeded in influencing 
and forcing most of the country members to 
unite with and become a part of white churches. 
Hence, when the church reentered the associa- 
tion in 1837, she registered 1810 members, the 
Second Church, 1268, the Third Church, 189. In 
1860, the last year of the existence of the old 
Sunbury Association, these churches registered: 
First African Baptist, 1814; Second African Bap- 
tist, 1266; Third African Baptist, 261. Thus we 
see that after 27 years, the Third Church is still 
less than one-sixth of the First. The Bryan peo- 
ple claim that practically all the deacons were in 
this 155 with deacon Johnson. What if they 
were? That is not the first time that practically 
all the deacons united against the pastor. Yeta 
deacon’s vote in a Baptist church counts no more 
than any other layman’s. The majority rules. 
And although the First African Baptist Church 


OF NORTH AMERICA. 69 


was out of the association, and defiant, the as- 
sociation acted advisedly. They knew that the 
First Church still existed and was still the first. 
They knew also that this remnant was neither the 
first, nor the second; but the third; and so they 
designated her,—“Third African Baptist Church.” 


Why Evade the Issue at Law? 


But when the Third African Baptist Church 
decided to make the claim and take up the fight, 
why did she not go to the courts and sue for her 
rightful name and have herself chartered the 
“First African Baptist Church,” if she thought 
her claim was valid? Why did she go into the 
wilderness and hunt up a name that had never 
been in existence, instead of forcing her own 
name, if she had one? £=For there never was a 
First Bryan Baptist Church till 1866. That is 
the name the First Church registered in be- 
fore the split. And she was either that or not that. 
But if she did not duly comprehend her dilemma 
at that time, it is not too late yet. She can go 
into the courts and get it now, if it belongs to 
her. We heartily commend this course to her. 


Her New Dilemma. 
And now that it is successfully proven that 
the First African Baptist Church really existed 


as early as 1775, and that Mrs. George Leile, as 
well as Mr. and Mrs. Andrew Bryan, Samson Bry- 


70 THE FIRST AFRICAN BAPTIST CHURCH 


an and Kate Hogue and Hagar Simpson was bap- 
tized into its membership; and that Rev. David 
George and Mrs. Hannah Williams belonged to it 
as well as others; and that Rev. George Leile was 
pastoring it when be baptized Andrew Bryan; and 
that he was the first pastor and not Andrew Bry- 
an. What will they do for a name now? They are 
compelled to go back beyond Andrew Bryan in 
order to be first, for he was baptized into the 
First African Baptist Church. 


The Leile Monument Farce. 


They have made quite a little capital of the 
fact that during the session of the National Bap- 
tist Convention in this city in 1916, the George 
Leile monument was set up at the Bryan Church; 
claiming this was done by the National Baptist 
Convention in recognition of the priority of that 
church. The truth is: It was simply a prize in a 
foreign mission financial contest and was devised, 
offered, and awarded by Dr. L. G. Jordan, per- 
sonally, as Corresponding Secretary of that Board. 
The National Baptist Convention, per se, had 
nothing to do with it; and the priority of the 
churches was in no wise at issue. Substantiating 
these facts, I subjoin a letter to me from Dr. 
Jordan: 


OF NORTH AMERICA. vs 


726 W. Walnut St., 
Louisville, Ky. 
January a4” 1925. 
Rev. E. G. Thomas, B. D.; 
717 W. Broad St., Savannah, Ga., 
My Dear Brother: 

“Replying to yours of the 10th instant, permit me to 
say the Baptist, Foreign Mission Board took no part. 
expressed no opinion nor in no way interfered with the 
controversy with the churches of Savannah as to prior- 
ity. The Board simply said which ever of these churches 
made the largest contribution in a given time to the 
work of the Foreign Mission Board they would put the 
monument to George Leile in the yard of that church, 
this would have been done in the youngest church in 
Savannah had they made the largest contribution. 

“Secure the minutes of 1916, search the National Bap- 
tist Convention and you will find the entire report of the 
Foreign Mission Board and of all that was said and 
done touching that monument. I have no authority 
to speak for the Foreign Mission Board now as you 
know I am Secretary “Emeritus” and not the acting sec- 
retary, but I think I am giving you the facts as they 
were at that time.” 

“Yours in His Service, 
L. G. JORDAN. 


The author feels that this argument, which 
he has striven to state honestly and argue fairly, 
is proof conclusive that the First African Bap- 
tist Church, Franklin Square, is the _ original: 
First African Baptist Church of Savannah, and 
consequently of North America. 

For the decision of the Missionary Baptist 
State Convention of Georgia, see Chapter XI. 


CHAPTER VI. 


As stated above the First African Baptist 
Church was expelled from the Sunbury Associa- 
tion in 18382, chiefly because she persisted in 
holding on to Rev. A. C. Marshall as pastor. The 
white church, the association, and many others 
contrived in numerous ways to induce the church 
to set him aside, but without avail. Many of 
the whites had grown again to look upon the 
church as a menace to white supremacy. Such 
a large body of slaves holding on so tenaciously 
to a Negro leader at such a time under such cir- 
cumstances was an anomaly. What if he should de- 
cide to incite an insurrection? The situation was 
at times quite intense. But Rev. Marshall was a 
very wise and artful man. He was careful always 
to court the counsel and friendship of some of 
the most stalwart citizens of the community, and 
always deported himself with gravity, meekness 
' and courtesy. Every thrust at Rev. Marshall 
strengthened the bonds of love and devotions of 
his flock for him. 

For three years he deemed it needless to ap- 
ply for restoration to the association. Hence the 

(72) 


OF NORTH AMERICA. 73 


church patiently abided its time. In 1835 she did 
apply, but was denied. A committee appointed 
at that session to look into her affairs, reported 
adversely at the next session. In 1837, she 
renewed her application and was accepted. Thus 
her anxiety to return to the fellowship and com- 
munion of the saints was at length satisfied. She 
emerged from the storm cloud fair as the moon, 
clear as the sun, and terrible as an army with 
banners. She was represented at this session by 
Rev. A. C. Marshall and Deacon R. McNish, re- 
porting 1810 members. At this same session, the 
Second Baptist Church reported 1,268 members, 
and the Third Church, 189. During the defiant 
years, the country farmers had influenced the 
members living on their places to connect them- 
selves with the churches of their masters; bring- 
ing them out from under the influence of this 
powerful Negro preacher. From this time forth till 
the civil war, Mother Zion remained in the Sun- 
bury Association. In 1860, the last year of the ex- 
istence of the old Sunbury Association, these three 
churches reported memberships as follows: First 
African Baptist, 1,814; Second African Baptist, 
1,266; Third African Baptist, 261. 

It is impossible for one to read the biography 
of this venerable man without being profoundly 
impressed with the greatness of the marvelous 
Andrew C. Marshall. He was born in Bryan 
County, Ga., December 25, 1745. He was con- 

Sig.—4. 


74 THE FIRST AFRICAN BAPTIST CHURCH © 


verted under the preaching of Andrew Bryan and 
doubtless baptized by Rev. Thomas Burton. He 
later began to preach and succeeded Rev. Bryan 
in the pastorate of the First Church, 1812. For 
a time he served as missionary of the Sunbury 
Association, and wherever he went to preach, 
crowds, white and black, went to hear him in 
droves. His preaching was of the old order and 
abounded in scripture quotations. He believed 
the Bible to be the best interpreter of the Bible; 
hencé, he always sought to make scripture ex- 
plain scripture. His voice was strong and power- 
ful and at his complete control. He could make 
it so pathetic as to melt his congregation to tears 
at will. He was also humorous, very witty and 
marvelously eloquent. Once the Georgia Legis- 
lature adjourned a session to have him speak to 
them. 

Under his wonderful influence, the First Afri- 
can Baptist Church bought the beautiful and 
valuable site on Franklin Square and he laid the 
foundation for the present magnificent structure. 
After he had strained his people, he went north 
for the purpose of begging money to complete the 
brick edifice. Northern people, doubting the 
wisdom of Negroes attempting valuable holdings 
in the South, gave him but little assistance. Be- 
ing already a hundred years old, this trip was 
too strenuous for him. Beginning a rapid de- 
cline, he returned as far as Richmond, .Va., 


OF NORTH AMERICA. 79 


where he remained for a month; and on December 
8, 1856, his triumphant soul took its flight to be 
forever with the Lord. The church sent Rev. 
William J. Campbell, who was supplying the pul- 
pit at the time to go and bring his remains 
to Savannah; and here on Sunday, December 14, 
his sorrowing people honored in every possible 
way their venerable father. His funeral sermon 
was preached by Rev. Thomas Ronbeau, pastor of 
the Savannah Baptist Church. But few of the most 
distinguished citizens of this place were ever 
honored with such a concourse of mourners as fol- 
lowed Rev. Marshall’s body to its last resting 
place. He died full of good works, full of honors, 
and full of faith. 


S 









t, 
< 


WILLIAM J. CAMPBELL, 
1857-1877 


REV 


CHAPTER VII.- 


There has always been a peculiar demonstra- 
tion of divine Providence in the succession to the 
pastorate of the First African Baptist Church. 
The church, appreciating this fact, never attempts 


a call without earnest, protracted prayer. The 
pastor and people always come together in a 
way. that challenges faith in divine supervision. 
Whatever obstacle apparent to handicap an in- 
coming shepherd of this flock is always provi- 
dentially removed, and each minister has re- 
mained long enough to make a substantial per- 
sonal contribution to this work, the magnitude 
of which is always dependent upon his faithful- 


ness to his calling and the cause. In this case as 
all the rest, the selection of Rev. William J. 


Campbell was of God. 

Already high in the esteem of the church and 
officiating at the funeral of their lamented pas- 
tor, who had selected him to assist him in the 


arduous duties of this work, it was natural for 
(77) 


78 THE FIRST AFRICAN BAPTIST CHURCH 


the church to look to Rev. Campbell for leader- 
ship. Realizing the pressing condition of the 
work and seeking divine guidance, the church 
soon called him to take up where Rev. Marshall 
had laid down. He was ordained by the Executive 
Board of the Sunbury Association at the request 
of the church and soon took charge. 

Rev. Campbell was born January 1, 1812, of 
slave parents. Being the body servant of his 
master, he was blessed with the advantage of 
extensive travel. He was intelligent, a prodigious 


reader, and possessed a very retentative mem- 
ory. He was a close student of men and had great 


executive ability. Assuming his new work, he 
tore down the old structure and with startling 
rapidity, erected the beautiful building that was 
the entrancing dream of Father Marshall. Sensing 
the responsibility upon them, the people rallied to 
him with apparently greater zeal and _ loyalty 
than to his predecessor. At a cost of $26,000, 
great sacrifice and much labor, completed this 
great undertaking in 1859, six years before the 
Emancipation. This was the main body of the 
beautiful structure in which we now worship, and 
is a perpetual monument to these fathers and 
mothers of old, challenging the admiration of the 
world today. 

It was during Rev. Campbell’s administration 
that 14 societies, also called prayer-houses, were 
established for convenience of the very large con- 


OF NORTH AMERICA. 79 


gregation in sections where there were no 
churches to attend; for the membership under him 
ran up to 4,000 souls. 

He had a peculiar sonorous voice and eae to 
the hearts of men. If one once heard him, he 
never forgot him; for he was powerful in the 
pulpit. Sinners feared and quaked before him. 
His people would rather hear him word a hymn 
than hear anyone else preach. He was jet black, 
neat, handsome, polite and extremely dignified. 
If he said a thing was right, the world could not 
make his people believe otherwise. Bishop L. H. 
Holsey said: “The greatest lectures I ever heard 
were his prayer meeting lectures.” He was 
widely known and equally respected. Northern 
visitors preferred his church to any other in the 
city. His church gave him a hundred dollars 
per month and everything he needed. They an- 
nually gave him a vacation of three months and 
sent a servant with him. He was one of the or- 
ganizers of the Mt. Olive Association, of the Zion 
Baptist Association, and of the State Convention. 

He also had troubles. While erecting the 
brick building, he was accused of stealing. This 
was soon proven to be false, and rather enhanced 
his popularity. Also during the latter part of 
his life, he was stricken with paralysis. Once 
while he was absent in Griffin on important busi- 
ness, one of his officers, who was also his spiritual 
child, was accused of stealing some of the 


80 THE FIRST AFRICAN BAPTIST CHURCH 


church’s money. Upon the pastor’s return, he 
found his church in turmoil. In his attempt to 
adjust the difficulty, Rev. Campbell was accused 
of siding with the offender. In the confusion 
that ensued, the pastor, high-strung and very 
self-respecting, lost his patience, and, rather than 
battle on in his weakened condition, on November 
19, 1877, he arose and led out a host of his mem- 
bers and set up another church in the Beach Insti- 
tute Building. Several efforts were made to affect a 
reunion of the contending forces: but Rev. Camp- 
bell had been so humiliated in his afflictions by 
so many thoughtless wranglers in the midst 
of a multitude that was wont to hear him with 
so much reverence and obedience that he was 
never able to persuade himself to assume that 
pastorate again. Though many of his old fol- 
lowers who remained in the church reverenced 
him to the last. 

Finally he ended his otherwisely brilliant ca- 
reer in a somewhat beclouded glory, October 11, 
1880. It was his expressed desire to be buried 
from the First African Baptist Church of which 
he was still a member, but some slight irregu- 
larities irritated the already tense feelings among: 
conflicting groups, and although it appears that 
no serious objections were interposed by any- 
one, those in authority abandoned the idea and 
took the body to First Bryan Baptist Church, 
Rev. U. L. Houston then pastor. Father Frank 


OF NORTH AMERICA. 81 


Quarels, pastor of the Friendship Baptist Church, 
Atlanta, was telegraphed and arrived in time to 
deliver the funeral eulogy. Thousands of heart- 
broken weepers followed his bier in sorrow to its 
last resting place in Laurel Grove. 

The breach began to close, the dove of peace 
hovered nearer, and finally on February 17, 
1884, the minority returned to the fold. 













AGANW YS: ; 
IND) SRA PRY 
Psehhdae’ RUNS) 
ARTY OR aR Mahia ee 
AEE 


Wy 


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REV. GEORGE GIBBONS, 
1878-1884. 


CHAPTER VIII. 


Rev. George Gibbons was born in Thorny 
Island, S. C., November 13, 1819. He was the 
property of Mrs. Telfair, through whose benef- 
icence the Telfair Academy was endowed. She 
was very kind to him and reared him with great 
care and culture. He travelled extensively with 
the family, going once with them to Europe. He 
was baptized in 1844 by Rev. Andrew C. Mar- 
shall. In 1869 he was elected a deacon of the 
First Church and in 1870 was licensed to preach 
and served as an assistant to Rev. William J. 
Campbell. He was called to the Bethlehem Bap- 
tist Church about 1875, and by his humble, re- 
fined and dignified bearing, won the love and 
esteem of his entire flock. 

Rev. Gibbons was brought into prominence by 
his call to the First African Baptist Church in 
1878. This was a time of great excitement, be- 
ing two years before the death of Rev. Camp- 
bell and during the period of greatest strife 
among the contending groups Rev. Campbell had 
so triumphantly led for so many years. ‘The 
old pastor being still alive with living influence 

(83) 


84. THE FIRST AFRICAN BAPTIST CHURCH 


and cherished ambitions, Rev. Gibbon’s was a dif- 
ficult task. Under the circumstances, he could 
not be expected to do more than maintain regular 
procedure and keep those under his guiding hand 
together. This he nobly did. Being a model 
Christian of high moral tone and fine intellect, he 
admonished charity and moderation, which af- 
ter the death of the former pastor, began bear- 
ing rapid fruit. And though his is the short- 
est pastorate in the history of the thurch, he 
lived to see Mother Zion reunited and restored 
to loving peace. ; 

After the reunion of the church in 1884, his 
health began to decline. The church gave him 
a vacation and he travelled in the northeastern 
portion of the state, visiting Columbus, Rome, At- 
lanta, Athens and other points and returned in 
October, looking improved and feeling that he was 
now able to take up his work with renewed zeal. 
But on Thursday night, November 12, 1884, rising 
to preach, he selected for a text, Psalm 16:11, 
“Thou wilt show me the path of life: in Thy pres- 
ence is fullness of joy; and at Thy right hand 
are pleasures forever more.” This text he read 
distinctly. He read it the second time. Then 
his mouth closed, his hands fell to his sides, he 
never spoke again. He was taken home, where 
despite the best medical aid possible, he expired 
nine days later. He was buried Sunday, Novem- 
ber 23, 1884, greatly lamented by his vast con- 


OF NORTH AMERICA. 85 


gregation, Rev. Alexander Harris preaching his 
funeral. Rev. Gibbons was a shining example 
of the gospel he preached. His was a happy 
home circle breathing plenty and contentment. 
His members had just cause to mourn their loss. 
His estate was valued above $12,000; $7,000 of 
which he inherited from his former owners. 





REV. E. K. LOVE, D. D., 
1885-1900. 


CHAPTER IX. 


Of all the great men who have been called 
to the service of the First African Baptist Church, 
—and all were great—without doubt the most 
prominent and aggressive of all was the Rev. 
Emanuel King Love, D. D., successor to Rev. 
George Gibbons. Dr. Love was born ‘of humble 
parents near Marion, Ala., July 27, 1850. He 
was baptized by Rev. W. H. McIntosh one Sun- 
day afternoon in July, 1868, and tried to preach 
that night. He was soon licensed and won dis- 
tinction as a boy preacher. Developing a burn- 
ing desire for an education, he went to school at 
night to friendly white people and by diligent 
study advanced rapidly. In 1871, he entered 
Lincoln Institute at Marion. After five months 
his money gave out and he went to ditching to 
secure money to continue his education. En- 
couraged by his pastor and church, he matricu- 
lated in Augusta Institute, Augusta, Ga., now 
Morehouse College, Atlanta, Ga., November 18, 
1872, and graduated at the head of his class in 
June, 1877. He served his home church during 
the summer of 1876 and declined a unanimous 

(87) 


88 THE FIRST AFRICAN BAPTIST CHURCH 


call to its pastorate that he might return to 
school and finish his course. 

During the summer of 1877, he was appointed 
a State Missionary for Georgia by the Home Mis- 
sion Society of New York and the Mission Board 
of the white state convention of Georgia. He 
filled this position with distinction till July of 
1879 when he resigned to accept the pastorate of 
the First African Baptist Church, Thomasville, 
Ga. He remained in Thomasville till October 1, 
1881, having baptized 450 members, remodelled 
the house of worship, and brought the church 
into great prominence. He resigned this church 
to accept a position as colporteur for the Ameri- 
can Baptist Publication Society of Philadelphia. In 
this capacity, he continued for four years winning 
great distinction and giving complete satisfac- 

tion. 

| Dr. Love had already been a favorite of the 
First African Baptist Church of Savannah, hav- 
ing frequently preached here and assisted in re- 
vival meetings here. When Rev. Gibbons was 
stricken he had closed a meeting here within less 
than a week. Hence as was to have been ex- 
pected, Mother Zion extended him a call and on 
October 1, 1885, he took up the pastorate of this, 
at that time, the largest and most prominent 
Negro church in the United States. 

Dr. Love found some opposers' on the field 
when he arrived; for there were some who 


OF NORTH AMERICA. 89 


stubbornly objected to the call. Then too, there 
were still some smouldering embers of the fire 
that racked the church in Rev. Campbell’s _ life- 
time. Endeavoring to placate these objectors 
and win the whole church, the new minister in- 


fluenced the church to erect a monument to Rev. 
Campbell; and by wise and affectionate leader- 
ship and forceful preaching, he soon welded all 
factions together. In a series of revival meet- 
ings he baptized several hundred. The church 
was enthused and his future was secure. Mother 
Zion was in her bloom, and crowds that taxed 
the capacity of the edifice and often overflowed 
it flocked to hear Dr. Love. 

It was soon evident that more room was neces- 
sary. The church bought an adjoining lot in 
the rear and added 26 1-2 ft. to the rear of the 
building at a cost of $18,000, the work being 
completed in time for the great Centennial of 
1888. Also during his pastorate, galleries ex- 
tending around three sides of the church were 
erected, and beautiful memorial windows’ were 
put in. Elaborate stone steps, a vestibule, a 
belfry extending into a spire 100 feet high 
were built, and a bronze bell, weighing 1,067 lbs. 
was installed. Then the whole structure was 
painted within and without and presented a 
picture becoming the Mother Church of all the 
Negro Baptists of North America, and the world. 


90 THE FIRST AFRICAN BAPTIST CHURCH 


Dr. Love was not only a great builder, he 
was a great organizer and leader of men.  Con- 
genial, jovial and commanding, he was easily the 
center of attraction of almost any group. Thus 
he became the favorite of hosts of men of many 
sections and held many positions of trust. He 
served with credit the Vice Presidency of the 
Missionary Baptist State Convention of Georgia 
for many years, and was elected President of that 
body in Atlanta, 1898. Hewas a “stormy pe- 
trel” in Georgia Baptist affairs for several years, 
and when that body split, he was elected Presi- 
dent of the majority group, retaining the origin- 
al name, which position he held till his death. He 
was one of the organizers of the Baptist Foreign 
Mission Convention in Montgomery, Alabama, 
in 1880, also for several years he served that 
body as President. It was he who in St. Louis, 
Mo., September 28, 1896, offered the motion in the 
National Baptist Convention to establish the Na- 
tional Baptist Publishing Board. Dr. Love was 
the prime mover in the petition of Negroes to 
induce the State of Georgia to establish what is 
now the Georgia State Industrial College for Ne- 
groes. He led in the raising of sufficient funds 
to insure its location in Savannah, and was in- 
strumental in the selection of Prof. R. R. Wright 
to be its first President. 


OF NORTH AMERICA. 91 


Dr. Love fostered a sentiment to have a Negro 
President of Atlanta Baptist Seminary, now More- 
house College, but at this time he had lost 
much of his prestige in the state because of un- 
fortunate charges and sensational controversies 
through the press and on the platform with the 
powerful Dr. C. H. Lyons, a cousin, and others. 
After this controversy and during a prolonged 
contention, Central City College came into being, 
and Prof William E. Holmes was elected Presi- 
dent in Macon in 1899. 

Dr. Love was also a successful social and po- 
litical leader. For years, his influence was the 
greatest single political force in Savannah. He 
made and unmade mayors and aldermen, greatly 
influencing the administration of the city. He 
was also a prominent figure in state and national 
Republican Conventions. He was a tireless de- 
bater and a wonderful preacher, forceful and 
persuasive, being in great demand for special ser- 
mons and addresses. He was also a vigorous 
writer, serving at one time as Associate Editor of 
the Augusta Weekly Sentinel. He established 
and published the National Watchman in Albany 
before coming to Savannah; and after becoming 
President of the State Baptist Convention, he 
edited The Baptist Truth which developed a 
wide circulation. - His greatest written work is 
the “History of the First African Baptist 
Church,” which was published in 1888. 


CHAPTER X. 


In October 1884, before being called to the pas- 
torate of the First African Baptist Church, in an 
Executive Board Meeting of the Missionary Bap- 
tist State Convention in Milledgeville, Dr. EK. K. 
Love called the attention of that body to the 
fact that we were approaching our centennial of 
Baptist activities in Georgia, and offered a set 
of resolutions to the effect that we prepare fitly 
to celebrate that notable event. At Cartersville 
in May of the following year, these resolutions 
were reported to the State Convention and hearti- . 
ly endorsed. The following committee was ap- 
pointed to present plans and raise means for the 
celebration: Revs. W. J. White, J. C. Bryan, E. K. 
Love, G. H. Dwelle, C. T. Walker, C. H. Lyons, 
E. R. Carter, T. M. Robinson and S. A. McNeal 
and Deacon J. H. Brown. The committee went at 
the task with a will. They elected Rev. J. C. 
Bryan, Travelling Agent; Rev. W. J. White, Com- 
piler; Rev. E. R. Carter and Deacon J. H. Brown, 
Gatherers of Historic Facts; and Rev. E. K. Love, 
Editor-in-Chief. This was a group of the best 


men in the state and they worked earnestly, but 
(92) 


OF NORTH AMERICA. 93 


the task was so stupenduous that they never suc- 
ceeded in publishing the book. In the convention 
in Brunswick in 1887, the Moderators of:all the 
associations in the state, about 50, were added 
to the committee. This guaranteed the co- 


operation of a vast host of both laymen 
and ministers, and brought pleasing success to 
the celebration. Also at this session in Brunswick 
in May, 1887, the following special Program Com- 
mittee was appointed: Revs. A. Harris, W. J. 
White, E. K. Love, J. M. Simms, D. Waters, J. C. 
Bryan, U. L. Houston, C. T. Walker, E. R. Carter, 
and S. A. McNeal and Deacon J. H. Brown. This 
committee did its work in a manner very pleas- 
ing to the convention, preparing the following 
program which reflected unusual credit upon the 
denomination: : 


CENTENNIAL CELEBRATION OF THE NEGRO 
BAPTISTS OF GEORGIA, TO BE HELD IN 
SAVANNAH, GEORGIA, COMMENCING 
WEDNESDAY, JUNE 6, AND CLOSING 
MONDAY, JUNE 18, 1888. 


Committee: Rev. Alexander Harris, Chairman, Sa- 
vannah, Ga.; Rev. U. L. Houston, Savannah, Ga.; Rev. 
J. M. Simms, Savannah, Ga.; Rev. David Waters, Savan- 
nah, Ga.; Rev. E. K. Love, D. D., Savannah Ga.; Rev. C. 
T. Walker, Augusta, Ga.; Rev. E. R. Carter, Atlanta, Ga.; 
Rev. J. C. Bryan, Americus, Ga.; Deacon J. H. Brown, 
Secretary. 


94 THE FIRST AFRICAN BAPTIST CHURCH 


Program. 


Wednesday, June 6, 9:00 to 10:00 a. m., Praise Service, 
led by Rev. Henry Way, Hawkinsville, Ga. 
I. 10:00 A. M. Welcome Address, Rev. E. K.. 
Love, Savannah, Ga. 

Il. 11:00 A. M. Opening Sermon, C. T. Walker, 
Augusta, Ga. 

Ill. 12:00 M. History of the Church, C. A. Clark, 
Brunswick, Ga. 

IV. 3:00 P. M. Baptist Doctrine, Rev. C. H. 
Lyons, Atlanta, Ga.; Rev. S. A. McNeal, Augusta, Ga.; 
and Rev. J. M. Pendleton, D. D., Pa. 

V. 4:30 P. M. New Testament Policy, Rev. E. M. 
Brawley, D. D., Greenville, S. C.; Rev. W. E. Holmes, 
A. M., Atlanta, Ga.; Rev. A. F. Owens, Mobile, Ala. 


Night Session. VI. 8:00 P. M. “Peculiarities of Bap- 
tists That Distinguish Them From All Other People,” 
Rev. W. J. Simmons, D. D., Rev. C. H. Parrish, A. B., 
Louisville, Ky.; and Rev. C. S. Wilkins, West Point, Ga. 

Thursday, June 7, 9:00 to 10:00 A. M., Praise Service 
led by Rev. E. W. Walker, Dawson, Ga. 

VII. 10:00 A. M. Baptist Church History, Rev. W. 
J. White, G. H. Dwelle, Augusta, Ga.; and Rev. W. H. 
Tillman, Atlanta. 

VIII. 11:30 A. M. “Reminiscences of the Baptist 
Fathers and the Church During One Hundred Years,” 
Revs. Levi Thornton, Greensboro, Ga.; J. M. Simms, Sa- 
vannah, Ga.; and Alexander Harris, Savannah, Ga. 

IX. 3:00 P. M. “The Wants of the Colored Min- 
istry,’ Rev. W. H. McIntosh, D. D., Macon, Ga.; Rev. 
Alexander Ellis, Savannah, Ga.; and Rev. W. G. John- 
son, Augusta, Ga. - 

X. 4:30 P. M. “The Relation of the White and 


Colored Baptists in the Past, Now, and as It Should Be 
in the Future,” Rev. T. J. Hornsby, Augusta, Ga.; Rev. 


OF NORTH AMERICA. 95 


G. S. Johnson, Thomson, Ga.; and Rev. J. B. Hawthorne, 
D. D., Atlanta, Ga. 

Night Session, 8:00 o’clock, Sermon by Rev. E. R. 
Carter, Atlanta, Ga. 9:00 to 10:00 A. M., Praise Service, 
led by Rev. C. A. Johnson, Americus, Ga. 

XI. 10:00 A. M. “The Home Mission Society and 
Its Work for the Colored People,” Dr. A. E. Williams, 
Crawfordville, Ga.; Prof. S. Y. Pope, Waynesboro, Ga.; 
Rev. G. A. Goodwin, Gainesville, Fla. and Rev. S. 
Graves, Atlanta, Ga. 

XII. 12:30 P. M. “Woman, Her Work and In- 


fluence,” Misses S. B. Packard, Atlanta, Ga.; J. P. Moore, 
New Orleans, La.; and Rev. L. Burrows, D. D., Augusta, 


Ga. 

XIII. 3:00 P. M. “The American Baptist Publica- 
tion Society and Its Work for the Colored People,” Rev. 
E. K. Love, Savannah, Ga.; Rev. N. W. Waterman, 
Thomasville, Ga.; Rev. G. B. Mitchell, Forsyth, Ga.; and 


Rev. B. Griffith, D. D., Philadelphia, Pa. 

Night Session. XIV. 8:00 P. M. “Education,” Dr. J. H. 
Bugg, Lynchburg, Virginia; Rev. J. A. Metts, High- 
town, N. J.; and Rev. J. A. Battle, D. D., Macon, Ga. 


Saturday, June 9, 9:00 to 10:00 A. M., Praise Service, 
led by Rev. John Williams, Brunswick, Ga. 
XV. 10:00 A. M. “The Bible as Believed by Bap- 


tists, Revs. J. C. Bryan, Americus, Ga.; H. N. Bouey, 
Columbia, S. C.; G. M. Sprattling, Brunswick, Ga.; and 


P. S. Henson, D. D., Chicago, Ill. 

XVI. 12:00 M. “The Authenticity of the Bible,” 
Rev. David Shaver, D. D., Atlanta, Ga.; and Rev. H. H. 
Tucker, D. D., Atlanta, Ga. 

XVII. 3:00 P. M. “The Dignity of the Ministry and 


the Necessary Qualifications To Fit Them for Their 
Work,” Revs. E. R. Carter, Atlanta, Ga.; C. H. Bright- 


harp, Milledgeville, Ga.; E. V. White, Thomson, Ga.; and 
Dr. J. B. Broadus, Louisville, Ky. 


96 THE FIRST AFRICAN BAPTIST CHURCH 


Sunday, June 10, Divine Services. 

Monday, June 11, 9:00 to 10:00 A. M., Praise Serv- 
ice, led by Rev. Floyd Hill, Athens, Ga. 

XVIII. 10:00 A. M. “The Duty of Baptists to Home 
Missions,” Revs. W. H. McAlpine, Montgomery, Ala.; 
J. M. Jones, C. O. Jones, Atlanta, Ga.; and E. J. Fisher, 
La Grange, Ga. - 

XIX. 12:00 M. “Temperance,” Hon. J. W. Lyons, 
Augustus, Ga.; and Rev. S. D. Rosier, Midville, Ga. 


XX. 3:00 P. M. “The Duty of Baptists to For- 
ein Missions,’ Rev. J. E. Jones, W. W. Colley; and 
J. H. Pressly, Virginia. 

XXI. 4:30 P. M. “Baptist Newspapers and Their 
Influence,’ Revs. S. T. Clanton, D. D., New Orleans, 
La.; J. T. White, Helena, Ark.; and Deacon W. H. 
Stewart, Esq., Louisville, Ky. 

Night Session. XXII. 8:00 P. M. “Scriptural Di- 
vorce,” Revs. A. S. Jackson, New Orleans, La.; and C. 
O. Boothe, Selma, Ala. 

Tuesday, June 12, 9:00 to 10:00 A. M., Praise Service, 
led by Rev. Henry Morgan, Augusta, Ga. 

XXIII. 10:00 A. M. “Are We Advancing as a De- 
nomination?” Deacon J. H. Brown, Savannah, Ga.; 
Prof. M. J. Maddox, Gainesville, Fla.; Prof. M. P. Mc- 
Crary, Valdosta, Ga.; and Rey. T. Nightingale, Mem- 
phis, Tenn. 

XXIV. 12:00 M. “The Bible as Suited to the Ele- 
vation of Mankind,” Revs. J. E. L. Holmes, D. D., Sa- 
vannah, Ga.; and W. W. Landrum, D. D., Richmond, 
Va. 

XXV. 3:00 P. M. “The Duty of the Pastor to the 
Church,” Revs. J. W. Dungee, Augusta, Ga.; J. G. Phil- 
lips, Aiken, S. C.; and Rev. E. W. Warren, D. D., Macon, 
Ga. 


OF NORTH AMERICA. _ 97 


XXVI. 4:30 P. M. “The Duty of the Church to the 
Pastor,” Prof. Isaiah Blocker, Augusta, Ga.; Deacon 
R. H. Thomas, Savannah, Ga.; and Rev. J. L. Under- 
wood, Camilla, Ga. 

Night Session. XXVII. 8:00 P. M. Sermon by Rev. 
T. M. Robinson, Macon, Ga. 

Wednesday, June 13, 9 to 10 a. m., Praise Service, 
led by Louis Williams, Washington, Ga. 

XXVIII. 10:00 A. M. “What Is Our Duty to the Bap- 
tist Institutions of the Country?” Rev. A. Bings, Jr., 
Col. A. R. Johnson, Prof. H. L. Walker, Prof. T. M. 
Dent, Augusta, Ga. 

XXIX. 12:00 M. “The Importance of Pure Baptist 
Literature,” Revs. E. P. Johnson, Madison, Ga.; J. G. 
Ross, Jacksonville, Fla. 


XXX. 3:00 P. M. “The Purity and Work of the 
Church,” Rev. C. G. Holmes, Rome, Ga.; Henry Jackson, 
Augusta, Ga.; and J. B. Davis, Atlanta, Ga. 

XXXI. 4:30 P. M. “The Deacons and Their Duty,” 
- Revs. J. H. DeVotie, D. D., G. R. McCall, D. D., Griffin, 
Ga. 

Night Session. XXXII. “Money as a Factor in 
Christianizing the World,” Revs. W. R. Pettiford, Bir- 
mingham, Ala.; R. N. Counter, Memphis, Tenn., and 
Prof. J. G. Mitchell, Malvern, Ark. 

Thursday, June 14, 9:00 to 10:00 A. M., Praise Serv- 
ice, led by Rev. U. L. Houston. 

XXXIII. 10:00 A. M. “Baptist Church Government, 
Revs. J. L. Dart, Charleston, S. C.; H. J. Europe, Mobile, 
Ala.; H. A. D. Braxton, Baltimore, Md. 


98 THE FIRST AFRICAN BAPTIST CHURCH 


XXXIV. 12:30 P. M. “God as Revealed in Na- 
ture,” Rev. H. H. Tucker, D. D., Atlanta, Ga. 

XXXV. 3:00 P. M. “Christian Baptism,” Rev. J. H. 
Kilpatrick, D. D., White Plains, Ga. 

Night Session. 8:00 o’clock preaching. 

Friday, June 15, 9:00 to 10:00 A. M., Praise Service, 
led by Rev. C. T. James, Baconton, Ga. 

XXXVI. 4:00 P. M. “Independence of a Baptist 
Church,” by Rev. W. L. Kilpatrick, D. D., Hepzibah, 
Ga. : 

XXXVII. 10:00 A. M. “The Duty of Baptists To 
Give the World the Gospel,” Rev. W. L. Jones, Atlanta, 
Ga.; John Marks, New Orleans, La. 

XXXVIII. 12:00 M. “The Final Perseverance of 

Saints,” Rev. E. Lathrop, D. D., Stamford, Conn. 
. XXXIX. 3:00 P. M. “Our Duty as Citizens,” unas- 
signed. 

Night Session, 8 o’clock, preaching. 

Saturday, June 16, devoted to Sunday school. 

Afternoon, Sunday, 3:00 P. M. Dedication First 
Bryan Baptist Church. 

Monday and Tuesday devoted to miscellaneous. 
subjects. 

The persons to whom this is sent, whose names ap- 
pear on the program for an address or sermon, will 
please signify their acceptance by addressing 

REV. A. HARRIS, 


William Street, Savannah, Ga. 


CHAPTER XI. 


At the meeting of the State Convention in May 
before the Centennial in June, 1888, Rev. W. S. 
Ramsey, of Columbus, offered a motion that since 
the Centennial must be held in honor of some 
church as the oldest in Savannah, and as both the 
First African Baptist Church, Franklin Square, 
and the First Bryan Baptist Church on Bryan 
St., Yamacraw, claim to be the original First 
African Baptist Church, that a committee of 
brethren be appointed before whom both claim- 
ants should go in person and with papers that the 
right church may be determined. The conven- 
tion adopted the resolution and appointed the 
following brethren as that committee: Revs. F. 
M. Simmons, Stone Mountain; E. J. Fisher, La 
Grange; W. S. Ramsey, Columbus; N. B. William- 
son, Quitman; H. B. Hamilton, Walthourville; 8. 
A. McNeal, Augusta; and C. H. Brightharp, 
Milledgeville. Dr. Love with his documents came 
at the committee’s call, but Rev. James M. Simms, 
representing the First Bryan Baptist Church, 
gave notice that the representatives of that 
church would not appear before the committee. 

(99) 


100 THE FIRST AFRICAN BAPTIST CHURCH 


The committee, however, having the book he had 
just published, purporting to be the history of the 
oldest Colored Baptist church in North America, 
which book set forth his claims as cogently as he 
possibly could have done, put this book in evi- 
dence, examined all claims carefully and pro- 
ceeded to make the following report which was. 
unanimously. adopted: 


REPORT OF SPECIAL COMMITTEE. 


We, your committee, to whom was referred the 
matter of priority of the First Bryan Baptist Church on 
Bryan Street, in Yamacraw, or the First African Bap- 
tist Church at Franklin Square, beg to submit the 
following report: 

Having the facts in the case, which we think are 
conclusive, we earnestly state that the conclusion to 
which your committee has arrived was caused solely 
from the facts at their command. We regret to state 
that one of the parties refused to appear before your 
committee, notwithstanding being urged upon, name- 
ly, Rev. J. M. Simms, for the First Bryan Church in 
Yamacraw. It does strike us that men feeling that 
they had a good case would not refuse to be examined. 
These brethren have openly and defiantly refused in 
the presence of the convention to lay their case before 
you or the committee, declaring that you have nothing 
to do with it, and they had nothing for you to decide. 
Your committee to perform their work, having seen 
the book written by Rev. J. M. Simms purporting to 
be the true history of the oldest colored Baptist church 
in North America, feels that the book makes their 
case as strong as they could possibly make it. 
We find that the church organized at Brampton’s 
barn, three miles southwest of Savannah, January 


OF NORTH AMERICA. 101 


1788, is the same First African Baptist Church today. 
This fact is admitted by the boek which Rev. Simms 
has written. Until 1832 there was no dispute about the 
first African Baptist Church, but in the year, 1832 a 
great trouble occurred which continued for several 
months. Many councils were called, who advised 
again and again a course, which, if pursued, would 
restore peace to the grand old army, then numbering 
2,795 members divided into parties, the one led by 
Rev. Andrew Cox Marshall, and the other by Deacon 
Adam Arguile Johnson; two thousand six hundred and 
forty following Rev. Marshall and one hundred and 
fifty-five following Deacon Johnson. It appears to your 
committee, from the evidence found, that before this 
trouble the church had contracted to buy the white 
Baptist church located at Franklin Square, hence, when 
the trouble occurred, Rev. Mr. Marshall and his 2,640 
members went to Franklin Square, still owning the site 
on Bryan Street, in Yamacraw. The white Baptist 
church of this city took a lively interest in the church, 
and tried to spare it of all this bitter pain and heart- 
ache, an accurate account of which has been carefully 
preserved in their church records, which have been in 
the hands of your committee and carefully read, which 
we now offer in testimony. We read from the minute 
book of the white Baptist church: 

“In the conference of the white Baptist church, Dec. 24, 
1832, an application was made that the minority of the 
First African Church be received as a branch of this 
church, when it was decided that it was proper that 
they first be formed into a church and afterward could 
come under the supervision of a committee.” 

They being refused admittance under the super- 
vision of the white Baptist church, it appears quite 
clear that the white brethren began to labor with both 
parties, hence the following petition of the First Afri- 


102 THE FIRST AFRICAN BAPTIST CHURCH 


can Baptist Church, January 4, 1833. The First Afri- 
can Baptist Church addressed the following letter to 
the Savannah Baptist Church, white: 


“We, the subscribers of the First African Baptist 
Church, do solicit the aid and protection of our breth- 


ren, the Baptist church of Savannah. We propose to 
come under the supervision of a committee of your 
body, provided you will receive us on the terms and 
conditions following: 

“1st. That we be independent in our meetings; that 
is, that we receive and dismiss our members, and elect 
and dismiss our own officers, and finally manage our 
own concerns, independently; however, with this re- 
striction: In case any measure is taken by us which 
shall seem to militate against our good standing as a 
church of Christ, we shall submit it to a committee of 
five members, whom we shall choose out of the Bap- 
tist Church of Savannah, whose counsel we bind our- 
selves to follow, provided it be not contrary to the pre- 
cepts of the gospel. 

“2nd. We agree to hold no meetings for discipline 
or other purposes until we have duly notified by writ- 
ing, one member of the Baptist church, selected by 
said church, to be present and agreeing not to pursue 
any measure such delegated member shall deem  im- 
proper until we shall have had council of the above 
named committee. 

“3rd. We agree to relinquish to the minority of this 
body all our rights and title to the old church so soon 
as they shall agree to give up and do relinquish to us 
all rights and title to the newly purchased one, and 


when we are put in full and free possession of it and 
our trustees, William H. Stiles, Peter Mitchell and 
John Williamson, shall satisfy us that they have good 
and sufficient titles. 


OF NORTH AMERICA. 103 


“4th. We agree to dismiss all members and such as 
have been members of our church, that they may either 


join another or form a new Baptist church, and as soon 
as such church shall be satisfied with and receive them, 
they shall be dismissed from us.” 

This being accepted by both parties, the minority 
of the First African Baptist Church was organized into 
the Third Baptist Church, for in the minutes of the 


white Baptist church, January 28, 1833, appears the 
following resolution: 


“Resolved, That, inasmuch as the minority of the 
First African (now the Third) Church have conformed 
to the requirements of this church in_ constituting 
themselves into a church, be received under the super- 
vision of this body upon the same terms as the First 
African Church.” 

The 155 was always after the trouble of 1832 called 
the minority of the First African Church until they 
were organized into a church, when they became the 
Third African Baptist Church. To this name they of- 
fered no objection, nor for thirty years was the slight- 
est protest offered of their being known and called the 
“Third African Baptist Church.” In 1833 they entered 
Sunbury Baptist Association as such, and their church 
was always recorded in their minutes as the Third 


African Baptist Church.” The Sunbury Association ex- 
pelled the First African Baptist Church in November, 
1832, as the First African Baptist Church. Every refer- 
ence to this church in public or in the minutes of the 
Savannah Baptist Church book is as the First African 
Baptist Church. The Third Church themselves com- 
plained against the First African Baptist Church 
as the First African Baptist Church. Reverend 
Simms in his book admits that the 155 above mentioned 


were organized as the Third Church; that is, he admits 


the reorganization. Your committee has seen a sketch 
of the First African Baptist Church from its organiza- 


104. THE FIRST AFRICAN BAPTIST CHURCH 


tion in 1788 till toward the close of the administration 
of Rev. W. J. Campbell about 1877, in Rev. Simms’ own 
handwriting, without any reference to the _ First 
Bryan Baptist Church. It appears passing strange 
to your committee that if the First Bryan Bap- 
tist Church is the First African Baptist Church 
that they do not and have not called’ them- 
selves by that name. The pastor of the First African 
Baptist Church has shown your committee the deed of 
the First African Baptist Church to the spot of ground 
which the First Bryan Baptist Church now occupies. 
With all of these facts and as many more which have 
come before your committee as candid, God fearing 
men, we feel in honor bound to decide that the First 
African Baptist Church at Franklin Square is the 
original First African Baptist Church, organized at 
Brampton barn, January 20, 1788, by Rev. Abraham Mar- 
shall and Rev. Jesse Peter, whose centennial anniver- 
sary we have gathered to _ celebrate. We decide, 
therefore, that the claim of priority of the First 
Bryan Baptist Church, which has given: itself this 
name since the Emancipation and the claim of the book 
written by Rev. J. M. Simms, of being the oldest 


church (colored) in North America is without founda- 
tion. 


Signed, your committee, 
REV. F. M. SIMMONS, 


Chairman. 


CLIPPING FROM THE “SAVANNAH MORNING 
NEWS,” JUNE 3, 1888. 


First African Baptist Church of Savannah Has the 
Honor. 


“There was some show of feeling in the final settle- 
ment in the African Missionary Baptist State Conven- 
tion yesterday of the question as to which is the old- 
est church organized in the state, and the First Afri- 
can Baptist Church of Savannah carried off the hon- 
ors. 


OF NORTH AMERICA. 103 


“Last Thursday the question was presented to the 
convention and on Friday it was referred to the follow- 
ing committee: Rev. F. M. Simmons, Stone Mountain; 
Rev. W. S. Ramsey, Columbus; Rev. H. B. Hamilton; 
Walthourville; Rev. S. A. McNeal, Augusta; Rev. E. J.’ 
Fisher, LaGrange; Rev. C. T. Walker, Augusta; Rev. : 
N. B. Williamson, Quitman; Rev. G. T. Johnson, Arling- 
ton; and Rey. C. H. Brightharp, Milledgeville. 

“Vesterday afternoon the committee presented a 
unanimous report in favor of the First African Bap-— 
tist Church, in which it said: “We find that the church® 
organized at Brampton barn, three miles southwest 
of Savannah, January 20, 1788, is the First African Bap- 
tist Church of today. This fact is admitted by the work ° 
which Rev. Simms has written. Up to 1832 there was no: 
dispute about the First African Baptist Church, but in’: 
1832 a great trouble occurred which continued for 
several months. Many councils were called, which 
advised again and again a course which, if pursued, 
would restore peace to the grand old army then 
numbering 2,795 members. 


Two Factions. 


“This was divided into two parties, the one led by 
Rev. Andrew Cox Marshall, and the other by Deacon 
Adam Johnson, 2,640 following Rev. Marshall and 155 
following Deacon Johnson and known as the Third Afri- 
can Baptist Church. It appears to your committee, from 
the evidence found, that before this trouble the church 
had contracted to buy the white Baptist church then 
located on Franklin Square; hence when this trouble 
occurred, Rev. Marshall and his 2,640 members went 
to Franklin Square, still owning the site on Bryan 

Sig—o. ; 


106 THE FIRST AFRICAN BAPTIST CHURCH 


Street in Yamacraw. The pastor of the First African 
Baptist Church has shown your committee the deeds 
of the First African Baptist Church to the spot of 
ground which the First Bryan Baptist Church now 
occupies. With all these facts and many more which 
have come before your committee, as candid, God- 
fearing men we feel honor bound to decide that the 
First African Baptist Church at Franklin Square is the 
original First African Baptist Church organized at 
Brampton’s barn, January 20, 1788, by Rev. Abraham 
Marshall and Rev. Jesse Peter, whose centennial anni- 
versary we have gathered together to celebrate. We de- 
cide therefore that the claim of priority of the First 
Baptist Church (which has given itself this name since 
Emancipation) and the claim of the book written by 
Rev. J. M. Simms of being the oldest colored church in 
North America is without foundation. 


“When the report was read, it brought Rev. Simms 
to his feet with blood in his eye. He said the com- 


mittee had been packed in the interest of the First 
African Baptist Church, and that the committee had 
been prejudiced by the ex-bishop of Georgia, allud- 
ing to Rev. E. K. Love, Vice President of the Conven- 


tion and pastor of the church. He spoke for half 
an hour with great vehemence and was frequently in- 


terrupted by indignant members of the convention. 
Calls for order and denials and interruptions flowed 
thick and fast. In vain, the President, Rev. J. C. Bryan 
of Americus, and Vice President Love appealed to the 
convention to hear Rev. Simms, but it howled him 


down, and the report of the committee was unanimously 
adopted. 


“The President took the occasion to say that the only 
side which had attempted to pack the committee was 
the Simm’s side, that Rev. Love had not suggested a 
single member of the committee, but that the Simms’ 


OF NORTH AMERICA. 107 


side had suggested two persons, and one of these had 
been appointed to gratify them. 

““This I would not have made public to the conven- 
tion,’” said President Bryan, ‘had not the charge been 
made that the committee had been packed, and I tell it 


now in vindication of the committee.’ 

Among the documentary evidence submitted by the 
First African Baptist Church was a deed, yellow with 
age and honey-combed by moths, dated July 3, 1797, be- 
ing a deed by Andrew Bryan, a free black man, to the 
trustees of the First African Baptist Church of lot 7 in 
Yamacraw village for a consideration of 30 pounds, also 
a sketch of the church written by Rev. Simms when he 


was friendly to it.” 
—Savannah Morning News, June 3, 1888. 


Little did Dr. Love think when he offered the 
resolution to celebrate the centennial of Baptist 
life in Georgia that it would fall to him to per- 
form so conspicuous a part in that celebration. 
But Providence directed. No fitter man could 
have been found. ‘True to his loving oversight 
of this precious branch of the Vine, God brought 
love “into the kingdom for such a time as this.” 
The triumphant success of this wonderful pro- 
gram and the apostolic utterance of the states- 
manic report of the Special Committee on the con- 
troversy gave satisfaction and dignity to the de- 
nomination, brought prominence and renown to 
Mother Zion, and increased the fame and popu- 
larity of the eminent pastor, Rev. Emanuel King 
Love, D. ‘D. 


108 THE FIRST AFRICAN BAPTIST CHURCH 


Having lived an eventful life with still a full 
and ambitious program ahead, while yet in the 
midst of an active career and at the zenith of na- 
tional fame, all that was mortal of Dr. Love 
ceased to move, April 24th, 1900. His death was 
a shock to the entire nation; and many distin- 
guished clergymen from remote parts of the 
country came to do honor to this son of the de- 
nomination and race, led by Dr. C. S. Wilkins, 
Vice President and other leaders of the Mis- 
sionary Baptist State Convention of Georgia; per- 
haps no funeral in the state ever assembled a larg- 
er multitude of both ministers and laymen than 
his, while prominent clergymen and statesmen, 
white and black, heaped encomiums upon this fal- 
len chieftain and portrayed in rosy colors his 
wonderful achievements and heroic deeds. . The 
church, according to its reverent custom, bore the 
expense of the elaborate funeral, and installed a 
marble tablet in the walls of the church to his 
memory, inserted his portrait in a memorial win- 
dow and placed a life size bust in a cove near the 
pulpit he so ably filled for fifteen years. Thus 
ended the activities of, doubtless, the most re- 
markable preacher that ever lived in Georgia. 





) 


D 


D 


CARR, 
1907. 


OW: 
1901 


J 


PROF 


CHAPTER XII. 


The question of a successor to Dr. Love was 
one of the most puzzling that ever confronted 
Mother Zion. There were many able preachers 
and pastors in Georgia, as able as any in the 
Union. But most of them were in the northern sec- 
tion of the state and belonged to that wing of the 
denomination that was hostile to Dr. Love and his 
policies in Georgia, especially as they related to 
the unity of the convention and the attitude to- 
ward the American Baptist Home Mission Society 
of New York. Almost any minister in the coun- 
try would have regarded it an honor to be ex- 
tended the call. But who would it be? There 
were thousands of aspirants and many visitors, 
some by invitation and some by chance. 


Indiana at this time was the home of a very 
able minister, the Rev. James Wesley Carr, D. D., 
who enjoyed the distinction of being a national 
evangelist. It was arranged that he _ should 
come and conduct a revival at the First Church. 
He organized the forces, and through his preach- 
ing and leadership, the church was revived and 
many souls professed Christ. After making it 

(110) 


OF NORTH AMERICA. 111 


a matter of earnest prayer, the First African Bap- 
tist Church extended him a unanimous call during 
the year, 1901. | 

Being a fervent preacher, Dr. Carr kept the 
church alive, and through several revival efforts, 
added many souls to the membership. The church, 
having disposed of the palatial brick parsonage 
on Montgomery Street, under Dr. Carr’s adminis- 
tration and his suggestion, purchased the present 
very beautiful and valuable property at 717 West 
Broad Street, which is still the most attractive 
Negro Baptist pastorium in Georgia. Also dur- 
ing his administration, our present very attrac- 
tive and well appointed oak pews were purchased 
and installed. 





Pastorium, 717 West Broad Street, purchased in 1901. 


OF NORTH AMERICA. 113 


Dr. Carr was of pleasing personality, quite 
jovial and very polite, even to aged women and 
children. Mrs. Carr was a pleasant and gifted 
woman, and proved to be a very valuable asset to 
her distinguished husband. They held the peo- 
ple together and built up the church. Many in 
the church today point to Dr. Carr as the bearer 
of the gospel torch that first lit up their pathway 
and directed them in the way of grace and truth. 

He passed away August 26, 1907, full of good 
works and greatly loved and honored. 





REV. W. L. JONES, D. D., 
1909-1913 


CHAPTER XIII. 


Rev. Willis L. Jones, who succeeded Dr. Carr 
to the pastorate of the First African Baptist 
Church, was born in Gwinnett County, Georgia, in 
the year 1859. His special training was in the 
Atlanta Baptist Seminary, now Morehouse Col- 
lege, where he did academic work and graduated 
from the Theological Department. He was an 
earnest student of the Bible and a great gospel 
preacher. For a number of years he had been 
the very successful pastor of Beulah Baptist 
Church, Atlanta, Ga., during which time the 
church enjoyed its greatest era of prosperity. The 
present brick house of worship of that congrega- 
tion was erected by him. 

Casting about for a shepherd, the church knew 
of no one who was in harmony with the work 
and policy of the Missionary Baptist State 
Convention, who could fit into the scheme of 
things in general quite so well as he. And he 
had been a friend of the church for years. Just 
as the church began to seriously consider prepara- 
tions for the call, a certain minister visited the 
church, and, by forceful preaching and familiarity 


(115) 


116 THE FIRST AFRICAN BAPTIST CHURCH 


with certain classes, became a formidable candi- 
date for the pulpit and apparently had a multitude 
of the membership disposed to support him. His 
conduct, however, with certain females of the 
church failed to commend him to the leaders. How 
to avoid a calamity became a matter of serious 
contemplation. Some of the officers saw what 
was essential. They telegraphed Dr. Jones on 
Sunday to come on the next train. He arrived 
on Monday night in time to preach. He re- 
mained through the week while the church 
prayed. His name was then placed before the 
church and he was elected unanimously. 

Dr. Jones came feeling the tremendous re- 
sponsibility of leading this grand old church. He 
preached hard and proceeded slowly and cautious- 
ly until he had won the hearts of his people. Find- 
ing a heavy debt hanging over the church, in- 
cident to the purchase of the pastorium and the 
pews, for which the church edifice was mortgaged 
and the church becoming discouraged, Dr. Jones, 
with the assistance and suggestions of his of- 
ficers, instituted a “clock” rally and raised suf- 
ficient money to liquidate every penny against 
the church. ‘The church celebrated the event 
with a spectacular mortgage burning, and hailed 
Dr. Jones as a deliverer. The church still remem- 
bers him as a great financier. 

Dr. Jones held many positions of trust among 
his brethren, being one of the founders and a trus- 


OF NORTH AMERICA. 117 


tee of Central City College and Moderatof of the 
Hopewell Association. He visited the Holy Land 
in 1897 and often elucidated his sermons with 
some of his observations in that country. 

He died October 23, 1913, wept and honored 
by his grief stricken followers. Appropriate fu- 
neral services were conducted; and by request of 
the family, interment was at Norcross, Ga., 
his old home. The church sent Brother John 
Gordon and Deacon Lee Gilmore to accompany 
the family and corpse to its last resting place. 





fed BES BY) 


1915-1922. 


T. J. GOODALL 


REV 


CHAPTER XIV. 


Rev. Thomas Jefferson Goodall, D. D., hails 
from Tennessee. He was educated at Roger Wil- 
liams University. When invited to pay a visit 
to the First African Baptist Church, he was serv- 
ing the church at Jackson, Tenn., where he was 
succeeding finely and rapidly rising into promi- 
nence. Though younger in appearance than any 
other pastor since Rev. George Leile, he made a 
profound impression upon the church. From 
that date his popularity continued to increase de- 
spite other visitors. After protracted prayer 
meetings, the officers of the church recommended 
him. He was unanimously elected pastor, May 
1, 1915. 

Dr. Goodall is a brainy man and a forceful 
and practical preacher, as well as an orator of no 
mean ability. He is also quite aggressive; and 
while at the First Church, he was ever on the 
alert and contentious for every right, honor and 
distinction that should come to Mother Zion. As- 
suming charge about the time the National Sun- 
day School and Baptist Young People’s Union Con- 
gress was developing, he kept her fully yrepre- 


(119) 


120 THE FIRST AFRICAN BAPTIST CHURCH 


Sented in that body and often saw that she was in 
conspicuous places on the program. Some of her 
delegates became familiar figures at these annual 
gatherings. Since the days of Dr. Love he did 
more to popularize her and keep her in the lime- 
light than any other pastor. 

Being war time, money was quite plentiful and 
the congregations were large. Hence he espoused 
a program of general church improvement and the 
congregation cheerfully responded. The basement 
was modernized. A kitchen, dining room, rest 
rooms, and other apartments were constructed 
and furnished. ‘The ceiling of the auditorium 
was beautifully paneled; upstairs and downstairs 
were ceiled with ornamental metal shingles, the 
lighting equipment was improved and the in- 
terior of the church was embellished and beauti- 
fied so as to lend a ‘charm and grandeur that vied 
‘with the prettiest edifices in the whole country. 

In the years immediately succeeding the World 
War, the cost of living took a sharp and continuous 
rise while wages were constantly descending. The 
country became panicky and Negroes continued 
to go north. These general conditions, together 
with some dissatisfactions in the church caused 
a considerable slump in the attendance and _ re- 
ceipts of the church. Pastor Goodall had long 
felt that his salary should be increased and had 
made.it known to the deacons, but they could not 
see their way to recommend it. About this time 


OF NORTH AMERICA. 121 


he visited Philadelphia and pretty soon received 
a call to the Second Baptist Church of German- 
town, a suburb of Philadelphia. After consid- 
erable parley, he eventually offered his resigna- 
tion to the church with an appendage that filed 
numerous charges against the deacons and an of- 
fer to remain with the church provided he was 
granted a raise in salary, a new board of deacons 
and some other minor requests. Intense ex- 
citement followed. The deacons caught, un- 
expectedly, and surprised at the pastor’s move, 
asked for time to make their defense. Their re- 
quest was granted and the time set for the next 
regular conference. The pastor declined to be 
present. The deacons were completely exon- 
erated and the pastor’s resignation accepted. He 
preached his final sermon and his administration 
terminated December 31, 1922, being the first pas- 
tor during the 150 years of its existence that ever 
left the First African Baptist Church by a vote 
of that body. Only two others ever departed 
except by death. They were Rev. George Leile 
who by force of national conditions left for Ja- 
maica in 1782 and Rev. Wm. J. Campbell, who, in 
a fit of passion, withdrew with a body of mem- 
bers in 1859 to form another church. 

Dr. Goodall is still at the Second Church, 
Germantown, in good’ health and rendering ex- 
cellent service. 





REV. E. G. THOMAS, A. B., B. D., 1923. 


CHAPTER XV. 


Rev. Edgar Garfield Thomas, the tenth and 
present pastor, was born in Calhoun County, 
Georgia, and is the son of Mr. and Mrs. Henry 
and Delilah Thomas, at that time humble tenant 
farmers on Jesse Merritt’s plantation. At the 
age of six, his father bought a 50 acre tract of 
farm land in Randolph County, 8 miles south of 
Shellman, and moved the family to his own home. 
His father continued to add to his holdings until 
he became an independent and progressive farm- 
er. The family grew until there were fifteen 
children of whom Edgar was fifth, all of whom 
were provided with considerable education. Of 
the eight now living, three are successful pas- 
tors, two girls are wives of prominent pastors, 
the other three are active church laymen. 

Edgar’s advantages for an education were 
meager in early life; but he early manifested an 
insatiable desire for a _ liberal education. His 
early struggles to gratify this desire would make 
an interesting chapter, as may be gleaned from 
his biography in the “History of the American Ne- 
gro,” Georgia Edition, Vol. 1, but that is too 


(123) 


124 THE FIRST AFRICAN BAPTIST CHURCH 


elaborate for this sketch. He united with the 
Mt. Calvary Baptist Church at the age of four- 
teen, was a Sunday school teacher at 15, and su- 
perintendent of the Sunday school at 18 and de- 
veloped the largest and most progressive school 
in Randolph County. As a delegate to the Benev- 
olence Sunday School Convention at Americus, 
he was elected clerk of that body also at 18. He 
entered Atlanta Baptist Seminary, now More- 
house College, October 6, 1895, and practically 
worked his way through school, remaining there 
12 years. He finished the Academic Course, May 
14, 1902; the College Course, May 16, 1906; and 
the Theological Course, May 15, 1907. At Rome 
in July, 1906, he was elected State B. Y. P. U. Or- 
ganizer and Corresponding Secretary of the State 
Sunday School Convention, filling this position 
two years. In September of the same year, he 
was elected pastor of the Tabernacle Baptist 
Church, Monroe, and made a splendid record there 
for three years, giving half of his time to the pas- 
torate and half to the field work. October 21, 
1908, he was married to Miss Esther N. Brocken- 
ton, of Darlington, S. C., daughter of Dr. I. P. 
- Brockenton, the late President of the South Caro- 
lina State Baptist Convention. Mrs. Thomas 
finished the College Course of Shaw University 
with the degree, B. S., May 10, 1900. Sheisa 
model wife and a very valuable pastoral assistant. 


OF NORTH AMERICA. 125 


Three children have come to _ bless this union, 
Esther B, 15; Edgar, G., Jr.,18; and Henry, 11. 

He accepted the pastorate of the Harmony 
Baptist Church, Augusta, in 1908, and served 
them two years, improving the church and _in- 
creasing its membership. At the same time he 
acted as Dean of Theology at Walker Baptist In- 
stitute. In the autumn of 1910 he was elected 
President of Twin City Seminary, McRae, Ga., 
and served them very acceptably for five terms, 
pastoring the First Baptist Church there most of 
the time. He was called to the Mt. Olive Church, 
Dodge County, in 1911, and served them one year 
while at McRae. 

Desiring to devote his whole time to the min- 
istry, he accepted a call to the Mt. Vernon First 
Baptist Church, Newnan, Ga., June 1, 1915, and 
served with great success for four years; after 
which he was called to the First African Baptist 
Church, Bainbridge, where he did very notable 
work. He led the church in a $4,000 rally and 
burned a mortgage that had been hanging over 
the church for 14 years, built a $2,500 pastorium, 
installed steam heating plant, pool and choir 
stand, bought an expensive pulpit set, built con- 
crete steps and concreted the sidewalk and ves- 
tibule floors, and did many other improvements 
about the church besides giving it a new rating 
in the state and nation, for its internal organiza- 
tion and operation were modernized and many 
members were added to the church. This church, 


126 THE FIRST AFRICAN BAPTIST CHURCH 


as was the case of all the others he has served, 
was quite reluctant to dispense with his efficient 
services. 

During the World War, Rev. Thomas won quite 
a reputation in Coweta County as Chairman of 
the Thrift Stamp and War Bonds Campaign. Some 
of his speeches were published and highly com- 
mended. He is in constant demand for special 
sermons and addresses. 

The year following Dr. Goodall’s resignation was 
one of severe trial for the church, for Dr. Good- 
all had some very devoted friends in the congre- 
gation that were not able to see that the church 
should not have conceded his requests. They 
did not cease to agitate and an effort was made 
to stage a come-back for the former shepherd. 
Knowing what it meant for them and the church, 
the officers, supported by the church, dealt with 
matters with a firm hand. There was much fric- 
tion and much feeling. Finally, about twenty- 
five were excluded from the church, most of them 
were very active workers. Though out, they 
continued to give trouble, for they kept the 
actions of the officers and church under critical 
discussion, and through sympathizers in the 
church, kept things in an uproar. Just prior to the 
call, things began to simmer down and some of 
them returned, and others were on their way. 
Then too, the vacant pulpit was the object of 
considerable speculation. The usual stream of 


OF NORTH AMERICA. 127 


visitors and applicants flowed by, hundreds of 
them, some of them among the ablest pastors, 
most prominent evangelists, and gifted preachers 
in the country. 

Finally the Pulpit Committee invited the Rev. 
Thomas, then pastor of the First African Baptist 
Church, Bainbridge, Ga., to visit the church on 
the fourth Sunday in May, 1923, to preach both 
regular services and ordain four candidates for 
the deaconate: Brother J. H. Davis, Brothers 
H. J. Freeman, C. B. Burson, and Dr. F. 8. Belch- 
er. Rev. Thomas came and delivered a sermon 
at the morning service from the _ text: 
“What is man?” Psalm 8:4, subject: “Man.” 
The sermon gripped the congregation, making 
an impression that despite many others coming 
before and after, was so profound that continued 
to deepen until it was soon practically conceded 
that he would be the next pastor of the church. 
The sermon on the subject: “Deacons and Their 
Relations to the Pastor and Church,” that night 
was also happily received, and the manner of 
officiating during the ordination exercises in- 
creased the favorable impression. On the fourth 
Sunday in July he was invited to preach the 97th 
anniversary of the organization of this, the first 
Sunday school organized in a Negro church of 
North America. From this time forth, Rev. 
Thomas’ name was a familiar one among the 
members of the First Church. Then on October 


128 THE FIRST AFRICAN BAPTIST CHURCH 


21, while at his regular evening services in 
Bainbridge, he received the following telegram: 


Savannah, Ga. 
5:47 p. m., October 21, 1923, 

Rev. E. G. Thomas, ; 
616 Clay Street, 
Bainbridge, Ga.: 

“We wish to convey to you the intelligence of your 
election as pastor of the First African Baptist Church 
at Savannah, Ga.; action of the church in a special 


conference, Sunday, October 21, at 5:00 p.m. Letter will 
follow. 


“Board of Deacons, 
W. G. Williams, Church Clerk, 


624 W. Walburg St.” 
Rev. Thomas accepted the call and took charge 


December 1, 1923, and was installed during the 
anniversary exercises in January, 1924. 

Coming to the church, the pastor found 
things still far from ideal. The troubles in the 
church assumed a new angle with the advent of 
a new pastor to take charge. 

Rev. Thomas’ first constructive work was to 
distribute the responsibilities, activities, and 
opportunities into a much wider range of work- 
ers. This he, with the aid of the church, did 
so wisely and charitably, that the very narrow 
circle of workers he found doing everything 
could find no opportunity for disturbance; and 
the new enlistments are happy in the service of 
helping to maintain and advance the church. The 


OF NORTH AMERICA. 129 


working force is now triple the size he found 
i 

The next great task the pastor undertook was 
to review the facts underlying the perpetual 
controversy with the First Bryan Baptist Church 


as to priority. Finding that all that the First 
African Baptist Church claimed as to its being 
the original First African Baptist Church was 
eminently true, and that a great mass of its most 
striking evidence had never been brought prop- 
erly to light and that much that the other genera- 
tion accepted as authentic had been forgotten by 
the present, and knowing that the entire country 
would welcome a recast and restatement of the 
merits of this aggravating case, and feeling fur- 
ther that God must have brought him to the 
church for this very purpose, Rev. Thomas re- 
solved to accept the challenge and plunged im- 
mediately into the stupendous task of gather- 
ing and systematizing material, and this little 
volume is the result. 

In the meantime, seeing the old bell tower 
built during Dr. Love’s administration was still 
down, and the 1047 lb. bronze bell bought for 
it was still silent in the basement, he instituted 
a “Bell Ringing’ drive and led the church in 
reconstructing a tower, this time of reinforced 
concrete at a cost of $3,175 and installed the bell 
in a gala “Bell Ringing Exercise,’’ May 17, 1925. 


130 THE FIRST AFRICAN BAPTIST CHURCH 


The following is a Dedication Poem, composed 
and read by the pastor on that occasion: 


DEDICATION POEM. 


First African Baptist Church Bell. 


And now ring out, First African Baptist bell, 
In this resplendent tower thy lofty station take; 
Once more thy gospel message to the nations tell, 


And bid the sleeping thousands of Savannah wake. 
For thirty years thy tongue has held its peace; 


While we in silent sadness yearned to bid thee rise: 
But now in joyful notes thy silence cease, 

And shout thy joyous anthem to the listening skies. 
Ring out, First African Baptist bell. Ring! Ring! Ring! 


Ring out! Ring out! First African Baptist bell; 
For there awaits thee still a serious, solemn task— 


Vice, crime and superstition to dispel, 


Atheistic creeds to blight and heresies to unmask. 
Vile forms and follies flaunt their tempting snares, 


And dig decoying pitfalls for unguarded youth; 
While many a heedless wanderer, unawares, 

Treads error’s dismal ways, and spurns eternal truth. 
Ring out, First African Baptist bell. Ring! Ring! Ring! 


And still ring out, First African Baptist bell; 
Another generation bids thee rise and ring; 


That host which viewed thy former citadel 


Has here but few and faint thy former praise to sing. 
Ring till the hosts of earth assemble near; 


OF NORTH AMERICA. 131 


Ring till the multitudes of heaven draw nearer still; 
Ring till all tribes and tongues, in reverent fear, 

Extol Christ King, and seek to do His holy will. 
Ring out, First African Baptist bell. Ring! Ring! Ring! 


E. G. THOMAS. 
Savannah, Ga., May 17, 1925. 


Rev. Thomas is one of Georgia’s most up- 
right, highly educated, and conscientious preach- 
ers. He is exceedingly popular in Savannah. . 
Under his leadership, the church is destined to 
heights in some lines not hitherto attained. The 
congregations are growing and Mother Zion is: 
moving merrily onward. 





CHAPTER XVI. 


Boards and Auxiliary Societies. 


Next in importance to the pastor in any church 
is the Board of Deacons. This was their rank 
in the first church at Jerusalem and in the or- 
ganization of the other apostolic churches of the 
New Testament. Besides the pastor’s theirs are 
the only other qualifications catalogued. 


Deacon Samson Bryan. 


In the First African Baptist Church, many 
deacons have distinguished themselves. The first 
deacon of this church appears. to have been 
Samson Bryan, a brother of Rev. Andrew Bryan, 
who was baptized by Rev. George Leile during 
his pastorate, (First African Baptist History, p. 
163). He was meek and strong in the faith, 
sharing with his brother the severe trials and 
persecutions of those earlier days. He died early 
in the nineteenth century. Others serving the 
church about that time were Somerset Bryan, 
Dick Nethercliff, Charles Golish, Josiah Lloyd 
and others. 

(133) 


L345, DH EELS AFRICAN BAPTIST CHURCH 
Deacon Adam Johnson. 


Another deacon whose name will ever re- 
main conspicuous in the annals of the church 
is Adam Johnson. He was. baptized by Rev. 
Andrew Bryan, and was pious, zealous and faith- 
ful. For years he was a staunch friend of Pas- 
tor Marshall, but disagreeing with him in the 
controversy of 1832, broke with the pastor and 
led 155 members out of the church and organized 
the Third African Baptist Church in January, 
1833. In that church also he was a very faith- 
ful and prominent member. He died March 18, 
1858. 


Deacon James M. Simms. 


Rev. James M. Simms, author of “the First Col- 
ored Baptist Church of North America,” the 
Bryan history, was baptized by Rev. A. C. Mar- 
shall on the first Sunday in April, 1841 and was 
ordained a deacon, January 29, 1860. He was 
never very pious, but quite intelligent. He was 
a fine carpenter and had charge of the wood work 
in the construction of our present brick edifice 
which was completed in 1859. This work is 
executed with great skill and taste. He pur- 
chased his freedom for $740 in 1857. He was 
licensed to preach by the church in 1868. Dur- 
ing this same year he was fined $50.00 for teach- 


OF NORTH AMERICA. 135 


ing members of his race to read. During the 
war, he ran the blockade and got away to Boston 
and joined the Union army, serving a year be- 
fore the emancipation. While in Boston he was 
ordained to the gospel ministry, and in 1865 re- 
turned with a commission from the American Bap- 
tist Home Mission Society to labor in these parts 
among the Negroes. The First African Baptist 
Church refused to honor the foreign ordination, 
and Rev. W. J. Campbell wrote the society and 
had the commission cancelled. Rev. Simms then 
went into politics, where he exhibted great skill 
and was elected to the Georgia Legislature, where 
he served several terms with marked ability. Gov- 
ernor Bullock appointed him a judge, but the 
legislature abolished the jurisdiction before he 
was able to hold a term of court. 

Rev. Simms finally got a _ letter of dismis- 
sion and united with the First Bryan Church, Rev. . 
U. L. Houston, Pastor. They recognized his ordi- 
nation, and he served several country churches. 
Rev. Simms returned with a letter from the First 
Bryan Church in 1885, but the church refused 
to honor it. After assisting Dr. E. K. Love in 
writing the history of the First Church, he wrote 
the history for the First Bryan Church. 


Déacon C. L. DeLamotta. 


He was born in Charleston, S. C., in 1822, and 
was converted and baptized into the First Afri- 


136 THE FIRST AFRICAN BAPTIST CHURCH 


can Baptist Church in 1844. He was elected dea- 
con in 1862. He was one of the early superin- 
tendents of the Sunday school, which position he 
filled with distinction, being loved and admired 
by both teachers and scholars. For his services 
in this capacity, he is still loved and remembered. 
He was buried January 1, 1887. 


Deacon J. H. Brown. 


Another shining mark among the deacons of 
the First Church was J. H. Brown, who was born 
in Savannah, August 5, 1855. He united with 
the church in 1873 and was ordained a deacon in 
1875. Before dying, Deacon DeLamotta called 
his teachers and a number of the scholars to 
his bedside and summoned Deacon Brown and 
committed the Sunday school to his care in the 
midst of songs and prayer. Deacon Brown was 
' quite intelligent and made an excellent superin- 
tendent. In 1881 he was elected Vice President 
of the Missionary Baptist Sunday School Con- 
vention of Georgia. The following year he was 
elected President: which position he filled for 
years with dignity and efficiency. He was Clerk 
of the Mt. Olive Baptist Association for years. 
In 1886, he was elected Clerk of the Missionary 
Baptist State Convention. He was the one lay- 
man to serve on the Centennial Committee from 
the State Convention to assist in arranging the 


OF NORTH AMERICA. 137 


program for that great event. He was later ex- 
pelled from and restored to the church; but does 
not seem to have officiated any more. 


Deacon J. C. Ross and Others. 


Deacon J. C. Ross came to Savannah from De- 
troit, Michigan, in 1887, and became Principal 
of the East Broad Street Public School. He 
was ordained to the deaconate, January 17, 1897. 
Upon the expulsion of Deacon Brown, he became 
Superintendent of the Sunday school, and made 
one of the most punctual and _ progressive of- 
ficials ever to serve in this field. 

Among some of the others who deserve men- 
tion in this connection are Deacon S. S. McFall 
who was Chairman of the Board of Deacons for 
several years. Deacon B. H. Maxwell, who 
served as Chairman during the pastorates of: 
Drs. Carr and Jones, and who died January 11, 
1915, distinguished for piety and full of good 
works, was buried from the church by Rev. T. J. 
Goodall upon his first visit to the church before 
being called. Deacon Thomas R. Williams, who 
was born in Effingham County, May 7, 1858, was 
converted May 9, 1899, and ordained in 1898, suc- 
ceeded Deacon Maxwell as Chairman of the Board. 
He filled this position with ability until his death, 
September 12, 1923. 

Sig.—6 


138 THE FIRST AFRICAN BAPTIST CHURCH 


Our present Board of Officers whose pictures 
appear on page 1382, is quite up to the standard. 
It is efficiently organized and most of the com- 
mittees function creditably. Deacon George L. 
Binyard is the honored chairman; Deacon J. W. 
Marks is Chairman of Finance; Deacon J. H. Da- 
vis is Chairman of Choir Committee. Deacon 
Fannin §. Belcher, who has been twice honored 
with position of City Physician, is Chairman of 
Entertainment Committee; Church Committee, 
Deacon C. B. Burson, Chairman; Printing Com- 
mittee, Clerk Willie G. Williams, Chairman; Par- 
sonage Committee, Deacon J. W. Marks, Chair- 
man; Purchasing Committee, Deacon H. J. Free- 
man, Chairman; Pulpit Committee, Deacon Geo. 
L. Binyard, Chairman. 


Brother C. H. Ebbs, Clerk. 


Brother C. H. Ebbs, clerk, was born in Sa- 
vannah, March 17, 1854. He was converted 
December 26, 1875 and was elected clerk January 
7, 1876. Mr. Ebbs was a fine penman, very ac- 
curate, very faithful, humble and pious. He 
gave the church a quarter of a century of pleas- 
ing service, when he was succeeded by our pres- 
ent very efficient clerk, Brother Willie G. Wil- 
liams, who has been serving in this capacity al- 
ready for twenty-three years. 


OF NORTH AMERICA. 139 


The Sunday School. 


As stated in Chapter IV., ours is the oldest 
Negro Sunday School in North America, having 
been organized in 1826 by white Christians 
from the Independent Presbyterian Church. The 
church itself took charge of the school in 1835. 
Since that time, it has maintained a lively and, 
for the most part, a progressive school. “Deacon 
C. L. DeLamotta was for many years the be- 
loved superintendent and won for himself an 
extensive reputation for his great work with 
the young. As stated above he was followed 
by the popular Deacon J. H. Brown who won 
new laurels both for himself and for the school. 
- Records of the details of its operation are not 
available, but considering the numerical strength 
of the church it is to be supposed that at times it 
must have enrolled five or six hundred scholars. 

Following Deacon Brown, Deacon Ross held 
sway. And it is said that he was the most ca- 
pable, punctual and progressive of them all. Un- 
der him the school made wonderful strides. Suc- 
ceeding him, the school has had as its head such 
Superintendents as Brethren I. M. Jackson, C. H. 
Schneider, St. Louis Ponder, 8S. M. Lee, Deacon 
W. J. Ayers, and Brother J. S. Delaware. Brother 
Delaware is proving a worthy official and is lead- 
ing on to success. Mrs. Susie O. Graham is 
the dean of the teaching force, having taught for 


140 THE FIRST AFRICAN BAPTIST CHURCH 


years. Mrs. Maggie Grant is next in duration 
of service. - The Sunday school keeps abreast 
with the times, is modernly organized and keeps 
represented in local, state, and national organi- 
zations. Also its organized classes send dele- 
gates annually to the National Sunday School 
and B. Y. P. U. Congress. The Debbora Class 
known as Class No. Six, Miss Eloise Williams, 
President, and Mrs. Sarah Coles, Teacher, is easily 
the banner class of the school. Other officials 
are Brothers W. E. Jones and R. A. Bryant, As- 
sistant Superintendents, Mrs. Ruth Williams and 
Miss Sarah Horton, Secretaries, Miss Frances 
Brown, Treasurer, Miss Clara Brownlee, Choris- 

ter, and Miss Brown, Organist. 3 


Choir. 


The First African Baptist Church has main- 
tained a choir from days immemorial, and has 
been prolific of many notable vocalists and _ in- 
strumentalists. Mrs. M. M. Monroe was the first 
organist of note, having been elected in 1874 and 
served skillfully for about twenty-five years. 
Some reputable singers were Mesdames Anna 
Gordon, Cornelia Gilmore, Jennie Mack, Miss 
Louise Carr and Mr. Julius Jenkins. In later years, 
Mrs. J. W. Carr and Mrs. T. J. Goodall rendered 
good service. 


OF NORTH AMERICA. 141 


The present officers are Mr. C. A. Allen, Presi- 
dent, Mr. Paul D. Davis, Chorister, Mrs. Mamie 
V. Bryant, Secretary, Mrs. Lula Burson, Treas- 
urer, and Mrs. Miram Lewis, Organist. The 
membership of the choir numbers about thirty- 
five. Some among them are very good singers. 
It ranks as one of the very best in Savannah. 


Woman’s Missionary Union. 


Another of the earlier movements in the 
church was the mission work of the sisters. This 
dates far beyond the time when such organiza- 
tions were regarded as a component part of the 
church itself. For almost a century it has been 
administering to the needy of the church. Its 
present officers are Mrs. Julia A. Ward, Presi- 
dent; Mrs. M. M. Sampson, Secretary; Mrs. Julia 
P. Brownlee, Treasurer. They are engaged now 
in the good work of providing the church with an 
individual communion service. 


Nancy Gibbons Club. 


Auxiliary to the Missionary Union is the 
Nancy Gibbons Club for young girls which is 
teaching them to do benevolent work and prac- 
tice some arts of handicraft. Their officers are: 
Misses Nancy Houston, President; Theresa 
Woods, Vice President; Albertha Pettigrew, Sec- 


142 THE FIRST AFRICAN BAPTIST CHURCH 


retary; Wilhelmina Levy, Treasurer; Clara 
Brownlee, Pianist. 


Baptist Young People’s Union. 


The moving spirit in the organization of the 
B. Y. P. U. in the First African Baptist Church 
was Mr., now Rev. J. A. Lockett. This took 
place in 1902. It united with others in the 
organization of the.State B. Y. P. U. Con- 
vention and as’in other churches, it had its early 
struggles here. But for many years it has been 
a flourishing auxiliary, and is now one of the most 
substantial in the church. Following Rev. Lockett, 
who is now a successful pastor and a teacher in 
the Georgia State College, Deacon J. W. Marks 
became President and led this organization with 
great success. Brother J. 8S. Delaware, who is 
one of the most capable laymen in the church 
and at present the Superintendent of the Sundav 
school, was next elected President and served 
with honor. He was’ succeeded by Brother 
J. P. Brownlee who is able to keep it among the 
frontline unions of the state. It is represented 
annually in all the local, state, and national 
bodies. It was awarded a banner for the largest 
contribution in the state in 1925. Brother B. C. 
Patterson is Vice President ; Miss Nancy Houston, 


OF NORTH AMERICA. 143 


Secretary; Mr. W. 8S. Glover, Chorister, and Miss 
Clara Brownlee, Pianist. The Union is divided 
into four groups, and a Junior Department. 


B. Y. P. U. Chorus. 


The General State B. Y. P. U Convention at 
its annual sessions conducts a musical contest be- 
tween competitive choruses from various sections 
of Georgia. The chorus of the First African Bap- 
tist B. Y. P. U. for the last two years has been 
directed by Mr. W. 8S. Glover who is one of the 
most artful trainers and directors in the state. 
In Columbus, in 1924, this chorus won the first 
banner over a dozen other choruses. In Augusta 
in 1925, it won the third banner. Mrs. W. S. Glover 
is pianist; Miss Frances Brown is the Secretary. 


The First African Baptist Brotherhood. 


It is designated to enlist the man power of the 
church and coordinate it in progressive and con- 
structive movements about the church. It has 
a commendable program and has done some tan- 
gible work. Dr. F. 8. Belcher is the ideal Pres- 
ident; Mr. W. G. Roberts, Vice President; Mr. 
Charles H. Stewart, Secretary; Mr. J. S. Dela- 
ware, Treasurer. 


144 THE FIRST AFRICAN BAPTIST CHURCH 
Willing Workers’ Union. 


The Willing Workers’ Union is virtually an 
auxiliary to the Brotherhood. This is the first 
year of its history and bids fair to rival the’ 
men’s organization. It was represented in 
the Woman’s National Baptist Convention in 
Baltimore this year by Misses Eloise Williams, 
Ethel Grant, Mamie Brooks, C. E. Watrous and 
Mrs. Esther B. Thomas. The officers are: Miss 
Eloise Williams, President; Miss 
Vice President; Elsie Williams, Secretary ; ——, 
Treasurer. 





In accepting January 20, 1788, as the date upon 
which the First African Baptist Chur ch was organized, 
the Centennial Committee drew their conclusion from 
the evidence then at their disposal. Had they been 
favored with the facts brought to light through re- 
search of historians of later days, their findings would 
have inevitably been identical with the disclosures of 
this book. 





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